Treasures  of  Two  Worlds 


Unpublished  Legends  and  Traditions 
of  the  Jewish  Nation 


BY 

NAPHTALI  HERZ  IMBER 

AUTHOR  OF 

HATIKVAH,  The  National  Zionist  Song  in  Hebrew 


COPYRIGHT,  1910 

BY  MAX  COHN 

LOS  ANGELES,  CAL. 


CONTENTS 
I. 

PREFACE,     OR     HISTORY     OF     MYSTICISM— THE 
MAHATMAS  OF  THE  ESSENES. 

1.  Work  of  the  Royal  Mahatma,  Moses. 

2.  Reading  the  Scriptures  Between  the  Lines. 

3.  Moses  as  an  Electrician. 

4.  The  Two  Pillars  of  Fire. 

5.  Flashing  Electric  Light  Upon  Mt.  Sinai. 

6.  Building  the  Tabernacle. 

7.  The  Holy  of  Holies. 

8.  The  Ark. 

0.  The  Mercy  Seat. 

10.  The  Cherubim. 

11.  The  Shechinah. 

12.  Electrocution  of  Two  Priests. 

13.  Talmudical  Narrative. 

14.  The  TJrim  and  Thumim,  or  the  Oracle. 

15.  The  Temple. 

16.  Solomon's  Temple. 

17.  The  Second  Temple. 

18.  Herod,  the  Great  Improver. 

19.  House  of  God  According  to  Tradition. 

20.  The  Sects. 

21.  A  Crowned  Mahatma. 
King  Solomon's  Telephone. 

22.  Elijah  the  Grand  Mahatma. 

n. 

THE  V70NDERS   OF   THE   ORIGINAL  MAHATMAS. 

1.  Rabbi  Meir  Baal  Haness. 

2.  The  Hypnotist  Rabbi,  Simon  Ben  Yochai. 

3.  Driving  Out  a  Demon. 


20S6586 


CONTENTS. 


4.  His  Son  a  Policeman,  or  a  Mahatma  With  a  Club. 

5.  Rabbi  John. 

6.  Rabbi  Shesheth. 

7.  What  Is  Hypnotism? 

8.  Ben  Zaccai,  the  Clairvoyant. 

9.  The  Siege. 

10.  Ben  Zaecai  and  Vespasian. 

11.  Rabbi    Joshua    Ben    Levi — The    Immortalized    Ma- 

hatma. 

12.  King  Solomon's  Throne. 

III. 

TALES  OF  RABBA  BAR  BARCHANA. 

1.  The  Geese. 

2.  The  Hell  Where  Korah's  Sons  Are  Being  Roasted. 

3.  Sea  Stories  and  Sailors'  Yarns. 

4.  Leviathan  Lore. 

5.  What  Is  a  Lie? 

IV. 

GHOST  STORIES  OF  AN  UNKNOWN. 

MAHATMA— TRANS,  from  TAL.  BRACHOTH. 


V. 


TITUS. 

UNKELOS  THE  PROSELYTE. 

1.  The  Son  of  the  Star. 

2.  The  Messianic  Sign. 

3.  Recruiting  Soldiers. 

4.  The  Fall  of  the  City  of  Bether. 

5.  Death  of  the  Son  of  the  Star. 

6.  The  Two  Prisoners. 

7.  The  Letters  of  a  Crank. 


CONTENTS. 


VI. 

THE  MISERERE. 

1.  Preface. 

2.  Midnight,  from  the  Zohar. 

3.  Midnight  Fantasy. 

4.  Peculiar  Letters  of  Lamentations  from  the  Hidden 

Book. 

5.  Reply  of  the  Jews  of  Babylon  to  the  Hebrews  of 

Palestine. 

6.  Lamentations  of  the  Lord. 

7.  Lamentations    of   the    Shechinah    (Divine    "Woman- 

hood). 

8.  Lamentations  of  the  Almighty. 

vn. 

RABBI  ISHMAEL. 

THE     GREAT     MAHATMA     OF     THE     ANCIENTS. 
ISHMAEL 'S  AUTOBIOGRAPHY. 

vm. 

SPANISH  SPOILATION,   OR  THE  GRAND  INQUISI- 
TION. 

1.  Introduction. 

2.  Ave  Maria. 

3.  Chanting  the  Song  of  Liberty. 

4.  The   Lovesick   Grand  Inquisitor,   or   Evil  Thoughts 

Breed  Evil  Acts. 

5.  Expecting  Elijah,  or  the  Capture. 

6.  The  Sudden  Discovery,  or  a  Lover's  Disappointment. 

7.  The  Flight. 

8.  The  Penitent. 

IX. 

FRENCH  FRIVOLITY. 

1.  The  Story  of  Rabbi  Solomon,  Surnamed  Rashi. 

2.  Loss  and  Recovery  of  a  Precious  Stone. 


vi  CONTENTS. 


3.  Rabbi  Solomon  Meeting  With  Godfrey  of  Bouillon, 

King  of  the  Crusaders. 

4.  The  Lamp  Without  Oil,  or  the  Rabbi  Mahatma  of 

Paris. 

X. 

JEWISH  TRIALS  IN  GERMANY. 

1.     Rabbi  Amnon  the  Martyr,  or  the  History  of  a  Poem. 

2.  The  Two  Lamps  at  Worms. 

XI. 

EDUCATION  AND  TALMUD. 

1.     A  Culture  Historical  Sketch  of  Educational  Evolu- 
tion Among  the  Ancients. 
1st    Chapter — The  Chaldeans. 
2nd  Chapter — The  Hebrews. 
3rd  Chapter — The  Egyptians. 
4th  Chapter — The  Greeks. 
5th  Chapter — The  Romans. 
6th  Chapter — The  Norsemen. 
7th  Chapter — The  Icelander. 

3.  Mosaic  Educational  Laws.     Moses  in  the  Land  of 

the  Chaldeans. 

4.  Mosaic  Jehovah  versus  Hebraic  Elohim. 

5.  Moses  and  the  Bible. 

6.  Moses  Breaking  Patriachial  Systems  and  Traditions. 

7.  Selecting  Teachers. 

8.  Laws  to  Teach 

9.  The  School  of  Prophets. 

10.  From  the  Building  of  the  Temple  to  the  Exile. 

11.  In  the  School  of  the  Captors. 

12.  Educational   Reforms   of   the   Great   Synod   Under 

Ezra  the  Scribe. 

13.  Part  the  Chaldeans  Played  in  the  Education  of  the 

Hebrews:    From  the  Building  of  the  Temple  to 
the  Exile. 

14.  The  Talmud. 

15.  The  Two  Talmuds. 


PREFACE 

History  of  Mysticism 

The  actual  period  of  the  birth  of  Mysticism  cannot  be 
affirmed  with  any  degree  of  certainty,  but  that  it  has  had 
existence  upon  earth  from  time  immemorial  can  be  un. 
deniably  verified.  All  history  points  conclusively  to  this 
opinion,  and  we  do  not  hesitate  to  accept  its  cumulative 
proofs.  Man  has  ever  been  a  mystery  to  himself,  and 
the  more  he  has  tried  to  evolve  his  mysteriousness,  the 
more  has  he  become  involved  in  mysticism. 

For  all  of  our  information  concerning  the  primordial 
inhabitants  of  the  earth  we  are  indebted  solely  to  the 
"Hebrew  Scriptures,"  but  the  entire  record  is  exceed- 
ingly concise,  including  only  a  very  few  particulars. 
Mention  is  expressly  made,  that  Adam  gave  names  to  al\ 
cattle,  to  the  fowls  of  the  air,  and  to  the  beasts.  From 
this  fact  we  deduce  the  idea  that  he  recognized,  intui- 
tively or  by  revelation,  the  distinguishing  characteristics 
of  them  all.  We  also  note  that  he  aid  his  wife  were 
able  to  converse  together.  From  these  data  we  are  led 
to  believe  that  our  first  parents  were  endowed,  at  the  out* 
set,  with  well  developed  minds  and  with  the  gift  of 
speech.  In  this  connection  it  does  not  seem  inconceiv- 
able, or  incredible,  to  infer  that  a  knowledge  of  the  alpha- 
bet, and  of  the  art  of  writing,  was  similarly  bestowed  upon 
them  as  a  free  gift.  In  ethical  matters  they  were  taught 
by  a  very  severe  lesson  how  to  discriminate  between  right 
and  wrong.  It  is  reasonable  to  suppose  that  many  in- 
structions were  furnished  them  by  divine  communication 
with  respect  to  the  present  and  the  future,  and  that  many 
explanations  were  afforded  them  of  the  mysteries  of  life 
in  all  its  bearings,  but  on  this  score  Scripture  is  silent. 
The  Talmud  claims,  however,  that  Adam  was  thoroughly 


TEEASUEES    OF    TWO   WOELDS. 


cognizant  of  all  these  mysteries.  To  this  we  refer  again, 
later  on. 

It  is  highly  improbable  that  our  first  parents  attempted 
to  forecast  the  future  upon  a  very  extensive  scale.  They 
undoubtedly  led  lives  of  most  unstudied  simplicity. 
Broadly  speaking  they  were  owners  and  rulers  of  all  that 
their  horizon  hemmed  in.  Their  needs  were  few;  their 
desires  not  unreasonably  expectant.  Food,  raiment,  and 
a  roof  to  shelter  them  were  obtainable  without  extrava- 
gant effort.  They  were  not  compelled  to  toil  continu- 
ously, in  order  that  supplies  might  equal  demands.  They 
had  no  money,  no  use  for  any,  and  no  consideration  of 
expenses.  Wherefore,  should  they  seek  to  hoard  up 
stores?  In  the  main,  today  was  like  yesterday,  and  they 
expected  tomorrow  would  be  similar  to  today.  Grad- 
ually, by  experience  and  observation,  they  learned  to 
divide  time  into  days,  and  months;  into  seasons  and  years. 
Their  manner  of  life  was  practical,  not  speculative.  They 
had  no  past,  preceding  their  own,  to  think  of,  no  tradi- 
tions to  read  and  ponder.  They  had  no  philosophical 
dogmas  to  interpret,  no  profound  problems  to  solve,  no 
more  thought  of  exoteric  or  esoteric  doctrines,  than  they 
had  of  the  posterior  Greek  Sophists,  who  were  to  invent 
or  expound  them.  Yet  we  doubt  not  that  their  rational 
minds  were  ever  active,  ever  on  the  alert,  and  that  ques- 
tions were  ever  bubbling  up  which  demanded  their  fixed 
attention  and  patient  thoughtfulness.  They  did  not  waste 
their  time  in  idleness,  they  did  not  fritter  it  away  in  folly, 
they  did  not  worry  themselves  into  untimely  graves.  How 
clearly  they  apprehended  the  realities  of  their  extended 
pilgrimage,  and  the  destiny  that  awaited  them,  wre  are  in 
no  position  to  discuss. 

In  the  lapse  of  years  the  speechless  voices  of  the  silent 
dead  appealed  to  the  memories  and  to  the  affections  of 
their  descendants,  and  they  began  to  inquire  :  ' '  Shall  we 
meet  again?"  That  question  once  aroused,  became  a 
matter  of  most  vital  importance,  of  most  importunate  and 
undying  interest.  From  the  early  period  of  time,  until 
now,  the  most  engrossing,  the  most  unanswerable  inquir- 
ies of  mankind  have  been :  ' '  What  is  our  life  ?  What  is 


HISTERY   OP  MYSTICISM. 


nature?  What  have  we  to  do  with  the  future?"  It  is 
doubtless  probable  that  these  same  questions  will  be  re 
peated,  and  remain  unanswered  till  the  end  of  time. 

"What  are  we?  "What  are  we  on  earth  for?"  These 
we  may  assume  to  have  been  the  pertinent  questions  of 
some,  whose  works  still  survive,  while  the  builders  have 
been  dead  for  thousands  of  years.  We  gaze  with  irre- 
pressible awe,  with  unbounded  admiration,  upon  these 
stupendous  monuments,  erected  for  display  and  for  dura- 
tion, the  Pyramids  of  Egypt.  How  they  imposingly 
manifest  to  us  the  persistency  of  the  ancients!  They  tell 
us  that  the  primitive  men  understood  the  forms  of  nature 
better  than  we  do  today.  They  were  conscious  of  their 
OAvn  forces.  thaf  they  themselves  were  part  of  the  univer- 
sal force  of  nature.  The  moderns  harness  the  forces  of 
nature  to  perform  their  work.  The  ancients  harnessed 
themselves,  as  corporate  parts  of  the  universal  force,  to 
bring  about  the  same  results.  To  a  calm  thinker  the 
distinction  is  very  obvious.  The  moderns  move  their  ves- 
sels by  the  agency  of  steam.  The  ancient  (figuratively 
speaking)  paddled  his  own  canoe.  (We  of  course  are  not 
intending  to  confound  those  who  caused  these  pyramids 
to  be  built  with  those  who  toiled  together  in  the  laborious 
work  of  building.  The  former  were  indifferent  about  the 
time  occupied,  or  the  myriads  of  human  beings  whose 
lives  were  sacrificed  in  the  performance  of  the  servile 
work.)  The  modern  architect  considers  the  quarry,  the 
distance  from  it  to  the  base  of  the  pyramid,  the  height  of 
the  pyramid.  He  is  puzzled  to  determine  how  the  work 
was  finished  with  such  scientific  exactness  in  every  par- 
ticular. In  a  word,  all  things  being  taken  into  considera- 
tion, the  possible  and  actual  construction  of  these  massive 
and  sublime  structures  is  an  emphatic  mystery.  What 
then  can  we  expect  to  reply  to  the  great  question  with 
which  nature  confronts  us:  "What  is  life?"  Here  is  a 
mystery  which  philosophy  has  never  been  able  to  explain ; 
a  problem  which  the  sages  have  tried,  in  vain,  to  solve. 

It  is  useless  to  appeal  to  the  antidiluvians  for  help  in 
our  inquiry,  "Why  do  we  live?"  Their  activities  were 
too  ineffectual,  too  little  notable,  too  thinly  spread  over 


TREASURES    OF   TWO   WORLDS. 


their  long  stretch  of  existence.  They  had  no  special  ns* 
for  ambition,  zest,  effort,  force.  Their  uncheckered  year* 
passed  along,  like  the  supine  waters  of  a  broad  river, 
crossing  a  nearly  level  plain.  It  is  to  later  ages  that  we 
turn  our  attention.  Here  we  find  that  same  river, 
tumultuously  pouring  down  its  water  through  the  narrow 
pass  of  a  canyon,  spurning  all  obstacles.  Here  we  find 
idealized  the  mighty  force  incorporated  in  such  illustrious 
men  as  were  the  builders  of  the  pyramids.  They  employed 
their  pent-in  forces  in  the  consciousness  that  they  pos- 
sessed them.  They  were  a  part  of  nature  and  worked  in 
harmony  with  her  universal  laws;  therefore,  they  were 
successful. 

Nature's  physical  and  mental  laws  are  in  exact  accord. 
The  pagan  authors  made  a  vast  and  invaluable  contribu- 
tion to  the  literary  world.  They  well  deserve  the  credit 
we  willingly  allow  them.  But  the  immortal  Psalms  of 
David,  the  Shepherd  King,  were  composed  for  humanity 
at  large.  Whence  this  difference?  Why  are  David's 
songs  as  fresh,  as  fragrant,  today,  as  they  were  when  first 
written?  Why  are  they  so  welcomed  by  all,  whose  minds 
and  hearts  are  not  defiled,  from  the  humblest  cottager  to 
the  highest  potentate  ?  The  answer  is  easy.  David  wrote 
subjectively,  feelingly.  He  was  conscious  of  his  power, 
and  expended  his  entire  strength  upon  his  efforts. 

King  David  furnishes  another  happy  illustration  of  the 
sentiment  maintained,  that  man  acts  in  complete  concert 
witL  nature's  laws  in  order  to  achieve  success.  In  1 
Samuel  XVIII  :7,  we  read :  ' '  Saul  has  slain  his  thousands, 
and  David  his  ten  thousands."  How  shall  we  account  for 
this  distinction?  By  simply  stating  that  David  fought, 
as  he  wrote,  enthusiastically  and  with  a  concentration  of 
his  inherent  powers  upon  his  desired  object.  He  recog- 
nized his  force,  and  acted  accordingly. 

The  philosopher,  Herbert  Spencer,  and  Mohammed,  the 
prophet,  may  be  employed  to  point  a  moral  and  adorn  a 
tale  in  behalf  of  the  sentiment  maintained.  The  former, 
a  close  thinker  and  careful  writer,  cold  and  artificial  in 
his  views,  is  unaware  of  what  is  needed  to  make  him  posi- 
tively strong.  JJe  shows  plainly  that,  though  "Knowledge 


HISTOEY   OF  MYSTICISM. 


is  power,"  it  is  not  all  that  is  requisite  to  secure  success. 
Nature  does  not  invest  all  her  force  in  one  faculty. 

Mohammed  affected  no  great  scholarship.  He  was 
really  an  ignorant  man  so  far  as  book  learning  is  con- 
cerned. He  was  well  versed,  however,  in  human  nature. 
He  knew  well  wherein  his  whole  strength  lay.  With  all 
the  ardor  of  a  fanatic,  he  appealed  to  the  inflamed  pas- 
sions of  his  auditors.  His  success  is  marvelous. 

The  Talmud  assures  us  that  Adam  understood  the 
mysteries  of  life,  and  handed  them  down  to  his  son,  who 
in  turn  delivered  them  to  his  children,  from  whom  they 
were  handed  down  successively  to  Shem.  From  Shem, 
in  consecutive  order,  they  were  bequeathed  until  they 
were  received  by  Abraham,  and  thus  became  the  heritage 
of  Israel. 

That  the  Jews  had  the  mission  to  preserve  the  truth  of 
higher  spirituality  can  be  readily  discerned  by  reading  the 
history  of  this  wonderful  race.  Beginning  with  the  ad- 
vent of  Moses,  we  notice  two  kinds  of  institutions  of 
learning  were  established — the  one  under  the  auspices  of 
the  priesthood,  the  other  under  the  care  of  the  prophets. 
The  former  of  these  became  the  guardian  of  the  external 
laws  which  affected  the  social  and  political  relations  of 
the  nation.  The  latter  was  placed  in  custody  of  the 
religious  beliefs.  The  former  had  respect  to  the  letter 
of  the  law,  while  the.  latter  was  intended  to  interpret  the 
spirit  of  the  same.  The  prophetic  schools  were  based 
upon  a  progression,  not  a  stereotyped  plan ;  therefore  any 
subsequent  demarcations  and  changes,  which  occurred  in 
their  successive  stages  of  development,  are  not  open  to 
adverse  criticism. 

As  the  Priests  delivered  orally  their  laws  to  the  nation, 
so  likewise  did  the  Prophets  communicate  to  their  disci- 
ples the  secrets  of  the  higher  science  of  spirituality.  Both 
parties  lived  in  accordance  with  their  teachings.  The 
Priest  enjoyed  life  in  the  Temple,  faring  sumptuously  and 
reaping  pecuniary  gains.  On  the  other  hand,  the  Prophet 
lived  a  life  of  purity  and  self-denial.  He  was  a  farmer, 
or  a  shepherd,  or  a  mere  laborer,  supporting  himself  by 
dint  of  daily  toil.  No  bribe,  no  earthly  pleasure  could 


6  TREASURES   OF   TWO   WORLDS. 

induce  him  to  desert  the  path  of  duty.  While  the  priests 
revelled  in  luxuries  and  had  honors  thrust  upon  them,  tho 
prophets  were  subjected  to  revilings,  persecutions  and 
mockeries. 

At  the  time  of  the  Second  Temple,  the  priesthood  lost 
much  of  its  former  glory,  and  the  prophets  were  held  in 
less  esteem.  At  this  same  period,  under  the  supervision 
of  the  Pharisees,  the  priests  began  to  write  down  their 
laws ;  and  the  Mystics,  under  the  direction  of  their  organ- 
ization, the  Essenes,  began  also  to  reduce  to  writing  their 
scientific  spiritual  experiences.  From  the  Priests  we  de- 
rived the  Talmud;  from  the  Essenes  we  rereiced  the  Zohar 
(the  light)  the  Bible  of  the  Cabalists  and  Mystics. 

THE  MAHATMAS  OF  THE  ESSENES. 

The  Pharisees  wrote  down  their  former  merely  oral 
laws  lest  they  should  lapse  into  oblivion.  From  the  same 
reason  the  traditionary  experiences  of  the  Mystics  of  the 
Ages  were  reduced  to  writing. 

The  compilers  of  the  early  Mystics  were  Jesus,  son  of 
Sirah  Hanosei,  and  grandson  of  the  prophet  Jeremiah,  who 
lived  in  Zoan  (Memphis),  Egypt,  where  a  large  Jewish 
community  flourished,  after  the  destruction  of  the  first 
Temple;  Choni  Hamagal,  the  circle-maker,  who  lived  in 
Jerusalem  in  the  second  century  after  the  rebuilding  of 
the  Temple,  a  prominent  Mystic,  and  one  of  the  organ- 
izers of  the  mystic  circle,  the  Essenes;  Jonathan  Ben 
Uziel,  the  favorite  disciple  of  Hillel  the  Great,  who  lived 
a  century  B.  C.  and  who  was  the  first  to  translate  the 
Scriptures  into  Aramaic-Chaldean.  He  was  one  of  the 
primitive  original  Mahatmas,  and  he  translated  the  Bible 
in  the  spiritual  conception  of  the  Mystics. 

A  candidate  for  admission  into  the  Inner  Circle  of  the 
Mystics — the  Essenes — had  to  be  of  a  certain  age,  to  pos- 
sess a  certain  degree  of  knowledge  combined  with  a  good 
moral  character.  Baptism  in  the  river,  or  some  stream- 
let, was  one  of  the  chief  ceremonies  of  initiation,  and 
hence  modern  Cabalists  often  bathe  themselves  in  water 
before  prayer  or  any  devotion.  The  degrees  were  thirty- 
two — corresponding  to  the  thirty-two  paths  of  wisdom  (so 


HISTORY  OF  MYSTICISM. 


in  Masonry)  and  the  secret  science  was  divided  into  two 
divisions — the  one  called  "Masei  Merkoba"  (work  ol 
Motions)  and  the  other  "Masei  Bereshith"  (work  ot 
Creation;.  The  former  part  of  the  study  dealt  with  the 
organized  system  of  the  universe — the  latter  with  the 
creative  forces  of  nature.  Also  the  former  part  was 
taught  to  two  in  a  class,  the  latter  only  to  one.  The 
early  books  of  the  Mystics  are,  the  Book  of  Jubilee  and 
the  Book  of  the  Creation.  Both  books  were  written  in 
pure  classic  Hebrew,  and  bearing  the  stamp  of  antiquity. 
The  author  of  the  Book  of  Jubilee  is  unknown.  Tradi- 
tion attributed  to  Abraham  the  authorship  of  the  other 
book.  Some  give  the  credit  to  the  famous  Rabbi  Akiba. 

As  the  class  was  assembled  in  the  open  air,  in  gardens 
or  near  a  river,  where  master  and  pupil  could  indulge  in 
their  metaphysical  speculations  without  disturbance,  the 
science  was  called  "Pardes",  a  Parsian  term  for  garden. 
"To  walk"  was  the  name  for  "to  study,"  because  while 
walking  over  nature's  hills,  or  along  the  bank  of  the 
river,  the  master  explained  to  his  pupils  the  mysteries  of 
the  Cabala. 

Rabbi  Akiba,  Ben  Soma,  Ben  Azai,  and  Elisha  Ben 
Abujah,  the  Faust  of  the  Hebrews,  were  noted  original 
Maiiatmas.  Rabbi  Akiba 's  famous  disciple,  Rabbi  Meir 
Bal  Hanes  (Rabbi  Meir,  the  man  of  wonders),  was  also 
a  iamous  Mahatma  of  the  grandest  type.  Rabbi  Simon, 
the  son  of  Jochai  and  his  son  Eliezar,  were  the  authors 
of  the  Zohar  (the  light,  as  it  is  the  principal  book  of  the 
Mystics),  and  they  wrought  miracles,  which  made  them 
famous,  above  other  Mahatmas.  Rabbi  Simon  is  the  only 
sage  of  the  Mystics,  the  anniversary  of  whose  death  is 
celebrated  among  the  orthodox  Jews. 

The  Zohar  is  written  in  the  rich  expressive  mixture  of 
the  Aramaic-Chaldean  tongue,  in  which  language  nearly 
all  the  Cabalistic  books  are  written. 

After  the  destruction  of  the  Temple  many  centuries 
elapsed,  during  which  the  Mystics  gave  no  sign  of  life. 
Of  course  there  still  were  students  scattered  in  Spain  and 
in  the  Holy  Land,  but  they  were  not  of  much  account.  A 
revival  of  the  science  took  place  at  the  advent  of  Rabbi 


TREASURES   OF   TWO    WORLDS. 


h»aac  Lurya,  that  great  Mahatma,  a  record  of  whose  won- 
derful life  is  given  in  its  proper  place.  He  outlined  a 
system  for  obtaining  spiritual  power  (known  as  the  Lurya 
system)  by  bringing  one's  body  into  subjection  to  the 
mind,  through  fasting  and  abstinence  from  earthly  pleas- 
ures. Rabbi  Lurya  did  not  write  down  his  teachings,  but 
we  find  them  in  the  books  of  his  disciple,  Rabbi  Haim 
Vital.  Rabbi  Lurya  gave  new  impetus  to  the  study  of 
Mysticism  and  Cabala  in  Palestine  and  throughout  the 
Orient.  There  was  also  a  famous  Mystic,  Sabatai  Zebi, 
from  Smyrna,  known  in  history  as  the  "Turkish  Mes- 
siah." About  one  hundred  and  fifty  years  ago,  a  man 
named  Israel  Bal  Shem  Tov  (man  of  a  good  name)  ap- 
peared in  Russia  as  a  Mahatma,  and  became  the  founder 
of  the  Chasidim  (pious  ones),  a  sort  of  Jewish  Theoso- 
phists,  who  believe  in  their  Mahatmas — the  Wonder 
Rabbis  who  are  known  in  the  Jewish  world  as  the  Good 
Jews.  The  system  of  Israel,  the  great  Mahatma,  con- 
flicts with  that  of  Lurya.  His  idea  is  that  a  man  cannot 
attain  the  highest  station  of  spirituality  except  by  a 
happy  disposition  idealized  as  Joy.  His  theory  makes  joy 
the  ladder  up  which  man  can  climb  heavenward,  and 
there  converse  with  the  angels.  A  famous  saying  of  his 
is,  "the  Almighty  is  more  pleased  with  the  smoke  of  my 
pipe  than  with  the  prayers  of  a  hundred  Rabbis."  In 
this  respect  he  accords  with  the  Mystics  of  the  Talmud, 
who  said:  "The  Shechina  (divine  woman  and  mother- 
hood, who  is  the  source  of  inspiration)  cannot  rest  upon 
a  person  of  a  gloomy  temperament,  whose  mind  wanders 
in  grief."  Like  Lurya,  Israel,  the  Mahatma  of  the  good 
name,  never  wrote  a  word.  His  sayings,  explanations 
and  doctrines  were  collected  by  his  disciple,  Jacob  Joseph, 
in  a  book,  which  he  styled  "Toldeth  Jacob  Joseph"  (chil- 
dren of  Jacob  Joseph). 

Israel,  the  great  Mahatma,  was  subjected  to  the  fate  of 
most  reformers  who  launch  forth  new  ideas  and  doc- 
trines. His  followers  were  likewise  rigidly  persecuted 
by  the  stern  Talmudical  Rabbis  and  Jews,  but,  as  in  the 
case  with  all  persecuted  sects,  they  increased  in  numbers 
and  strength.  Now  half  of  the  orthodox  Jews  in  Russia, 


HISTORY   OF  MYSTICISM. 


Poland,  and  some  parts  of  Austria,  follow  the  teachings 
of  Israel  and  believe  in  him  as  their  Mahatma.  These  are 
known  as  "Chasidim"  (the  pious  ones)  in  contradistinc- 
tion to  those  Jews  who  accept  the  Talmud  and  reject  the 
Cabala.  Although  this  sect  claims  affiliation  with  the 
Jewish  Theosophists,  one  would  judge,  from  the  manner 
in  which  they  conduct  their  prayers  with  the  accompani- 
ment of  dances  and  music  of  little  drums  and  tamborines, 
that  a  more  appropriate  title  would  be  "the  Jewish  Salva- 
tion Army."  General  Booth  is  said  to  have  organized  the 
soldiers  of  his  army  after  the  model  of  the  Hallelujah 
heroes  of  the  Jewish  Mahatmas.  The  original  disciples 
of  Rabbi  Israel  Bal  Shem  Tov  became  Mahatmas,  and 
their  children  imitated  their  example. 

There  are  Maratmas,  or  Wonder  Rabbis,  in  many  of 
the  cities  of  Russia  and  Poland,  and  in  some  parts  of 
Austria.  The  people,  Jews  as  well  as  Gentiles,  make 
pilgrimages  to  the  "Wonder  Rabbi.  "When  they  are  in 
trouble  one  will  pray  in  these  words:  ""Will  the  Rabbi 
request  the  creative  force  of  nature  to  open  the  womb  of 
his  barren  wife?"  Another  will  ask  the  Mahatma  to  be 
so  kind  as  to  ascend  to  Heaven  for  a  moment  and  nullify 
the  death-warrant  issued  against  his  child.  The  people 
think  that  the  Wonder  Rabbis  can  even  alter  the  decrees 
of  the  Almighty,  and  make  nature  yield  to  the  sway  of 
their  song.  However  incredulous  we  may  be  as  to  such"  an 
extent  of  their  abilities,  it  is  certain  that  these  Rabbis 
possess  and  ezert  extraordinary  powers.  To  help  us  to 
explain  this  phenomenon,  we  must  bear  in  mind  that 
everything  in  nature  is  a  part  of  nature,  i.  e.,  a  part  of  its 
power.  Thesa  Mahatmas  from  their  infancy  keep  their 
minds  pure  and  so  far  free  from  worldly  distractions  that 
some  of  them  cannot  distinguish  one  coin  from  another. 
As  healthful  food  affects  the  body,  so  do  pure  thoughts 
operate  upon  the  mind.  The  well  established  principles 
of  heredity  incontestably  prove  that — when  the  higher 
laws  of  purity  have  been  strictly  observed  through  many 
successive  generations-^as  a  resultant,  we  shall  find  minds 
far,  very  far,  above  the  gtamp  which  makes  the  minds  of 


10 TREASURES   OF  TWO   WOBLDS. 

ordinary  mortals.  We  need  not  wonder  that  the  vision 
of  the  second  sight  is  less  obscured  in  such  mental  habita- 
tions. 

When  the  Rabbi  is  in  a  special  spiritually  happy  frame 
of  mind,  he  turns  his  head  aside,  as  if  to  take  a  nap,  and 
this  is  the  time  when  he  has  his  "Aliat  Neshoma"  (going 
out  of  his  soul,  or,  as  the  Theosophists  express  it,  throw- 
ing out  his  Astral).  At  this  time  he  flies  in  spirit  through 
invisible  spheres,  and  is  perfectly  conscious  of  what  he 
sees  and  hears.  When  his  soul  returns  to  his  body,  he 
tells  the  people  what  he  has  seen  in  his  spiritual  flights. 

These  Rabbis  drive  out  evil  spirits,  which  make  their 
abode  in  human  bodies.  They  also  remember  what  they 
did  in  former  lives  throughout  the  run  of  ages,  after  their 
soul  had  broken  its  spiritual  shell.  They  also  recognize 
other  souls,  telling  them  what  they  did  too  in  their  previ- 
ous incarnations.  They  have  the  power  to  arrest  the 
course  of  spirits  vaguely  wandering  the  vacuum  of  invisi- 
ble space,  enabling  them  to  re-enter  the  circle  of  the  spirit 
society. 

On  a  Sabbath,  or  a  holy  day,  especially  on  the  Atone- 
ment or  the  new  year,  many  thousands,  from  all  parts  of 
the  land,  are  assembled  to  hear  him  pray  to  his  God,  and 
to  witness  his  battles  with  Satan  and  his  emissaries. 

The  Mahatmas  themselves  are  under  the  guardianship 
of  the  thirty-six  masters,  whose  mission  is  to  guard  the 
Truth.  The  masters  possess  greater  power  than  the 
Mahatmas,  and  are  scattered  in  all  directions,  and  amid 
the  various  stations  of  human  activity,  one  pursuing  one 
occupation,  another  being  differently  employed.  All 
ranks  in  society,  from  the  highest  to  the  most  ordinary, 
are  represented  m  their  number,  and  yet  they  move  among 
the  masses,  umacognized  in  their  official  dignity,  as  only 
a  few  of  the  Mahatmas  are  made  aware  of  their  secret. 
If  by  some  chance  one  becomes  recognized,  death,  or  dis- 
appearance, settles  the  matter  so  far  as  he  is  concerned. 
The  full  number  is  preserved  in  every  generation. 

We  now  propose  to  utilize  the  opportunity  to  exploit 
the  truth,  and  reveal  to  the  world  a  matter  of  fact. 
Madame  Blavatzsky,  the  founder  of  the  Theosophists,  was 


HISTOBY   OF  MYSTICISM. 11 

a  shrewd  Russian  womaa,  familiar  with  the  ways  and 
doings  of  the  Mahatmas,  or  "Good  Jews,"  as  are  all  the 
Russians,  and  she  must  have  taken  her  cue  from  some 
"Chasid"  (a  pious  Jew,  who  believes  in  the  occult  power 
of  the  Mahatmas).  When  she  came  to  New  York,  she 
secured  the  manuscript  of  DePalm,  as  my  friend,  Miss 
Farrington,  has  clearly  proved  in  her  booklet,  "A  Mystic 
Society." 

That  man  had  some  mystical  inklings,  and  to  these 
Madame  Blavantzsky  added,  in  an  intermingled  manner, 
her  knowledge  of  the  Jewish  Wonder  Rabbis,  touching 
up  the  word-picture  with  a  little  Buddhistic  coloring. 
Now,  instead  of  mentioning  the  home  of  these  Mahatmas, 
and  giving  an  account  of  the  thirty-six  Masters,  she 
mingled  together  all  the  knowledge,  and  the  hints,  and 
the  conjunctions,  which  she  had  managed  to  conjure  up 
from  all  sources  whatsoever.  Out  of  this  blend  she 
moulded  supposititious  Mahatmas,  locating  them  on  the 
roof  of  the  world  in  Thibet,  a  country  almost  entirely 
unknown  to  civilization.  The  Talmud  naively  remarks : 
"The  liar  refers  to  distant  places  for  his  evidences  and 
proofs."  It  certainly  seems  a  travesty  of  the  truth,  when 
Madame  Blavatzsky  refers  in  her  (?)  book,  "Isis  Un- 
veiled," and  in  the  "Secret  Doctrine"  the  Cabala,  which 
she  never  could  have  read,  or  understood.  Since  even  the 
most  learned  Rabbis  read  Cabalistic  books  with  extreme 
difficulty.  She  knew  nothing  of  the  Chaldean  tongue; 
she  could  not  read  Sanskrit. 

It  is  true  that  the  Buddhists  and  the  Cabala  agree  in 
some  particulars.  Each  accepts  the  doctrine  of  Reincar- 
nation and  of  Metempsychasis,  but  their  views  in  these 
respects  do  not  harmonize  in  full.  The  idea  of  "Throw- 
ing out  of  the  Astral"  has  not  been  picked  up  from  the 
Hindus'  soil.  It  originated  on  Judea's  mountains,  having 
been  planted  by  the  first  Mahatmas  in  earliest  times. 
Madame  Blavatzsky  obtained  her  information  from  a  Rus- 
sian Jew,  however  much  to  the  contrary  she  may  insist 
upon  giving  credit  to  an  imaginary  Mahatma  in  Thibet, 
whose  only  method  of  transporting  prayer  to  Nirvona  is 
on  prayer-wheels.  It  is  a  pity  that  Madame  Blavatzsky 


12 TBEASURES  OF  TWO  WOBLDS. 

did  not  know  the  cabalistic  idea,  that  there  is  another 
soul,  which  enters  the  body  of  the  good  Jew  on  Friday 
afternoon  and  stays  there  till  Sabbath  night.  If  she  had 
only  known  about  this  idea  of  a  "concubine  soul,"  she 
could  have  expatiated  upon  it  to  her  heart's  content, 
claiming  it  as  another  revelation  from  Thibet. 

In  conclusion,  we  add  that,  despite  the  efforts  of  Madame 
Blavatzsky  and  her  co-workers,  and  all  opponents,  the 
original  Jewish  Mahatma  stands  upon  its  own  merits. 

I 

MILKING  THE  HEAVENS,  OR  THE  WORK  OF  THE 
ROYAL  MAHATMA,  MOSES. 

There  are  two  names  by  which  man  is  enabled  to  oper- 
ate the  force  hidden  within  himself.  In  the  first  place, 
from  the  very  fact  of  his  existence  he  is  a  part  of  nature, 
which  is  the  universal  power.  On  this  basis  we  can  ex- 
plain a  multitude  of  the  common  phenomena  of  life,  such 
as  result  from  the  exercise  of  love  or  hatred,  of  fear  or 
confidence,  of  benevolence  or  malign  feelings,  being  taken 
as  examples.  These  may  be  included  under  the  general 
term  of  hypnotism,  for  every  human  being  on  the  face  of 
the  earth  is  a  born  hypnotist. 

The  second  motive  power  of  man  is  knowledge.  The 
knowledge  of  the  laws  of  nature  enables  man  to  appar- 
ently work  against  them.  The  ignorant  are  very  liable 
to  jump  at  such  conclusion  by  not  stopping  to  reflect  that 
appearances  are  often  misleading.  Perfect  harmony  is 
thus  apt  to  be  mistakenly  regarded  as  a  real  discrepancy, 
as  an  obvious  departure  from  the  ordinary.  By  taking 
advantage  of  their  superior  knowledge,  many  are  able  to 
gain  the  reputation  of  being  miracle-workers  or  as 
Mahatmas.  Under  this  classification  we  propose  to  cite 
Moses  and  many  of  the  prophets  of  Israel. 

In  this  connection,  it  seems  appropriate  to  call  atten- 
tion to  the  fulfillment  of  many  prophesies.  The  art  of 
foretelling  is  based  upon  familiarity  with  the  laws  of 
nature.  "We  are  provided  with  duplicate  powers  of  vision, 
the  eye  furnishing  the  one,  and  the  mind  affording  the 


MILKING  THE  HEAVENS. 13 

other.  In  the  case  of  animals  and  of  children  this  second 
sight  is  their  instinct,  which  is  seldom  fallible.  It  some- 
times happens  that  the  mind  is  so  absorbed  in  contem- 
plation of  a  mental  vision,  that  the  outward  eye  though 
actually  discerning  an  object  before  it  fails  to  observe  it 
and  communicate  the  intelligence  to  the  mind.  Hence  we 
obtain  the  true  idea  that  the  mind  is  the  absolute  seat  of 
vision,  and  that  the  eye,  with  all  its  wonderful  mechanism, 
is  simply  the  servant  of  the  mind. 

The  prophets  acted  in  accordance  with  the  laws  which 
regulate  the  mind.  Disregarding  objects  about  them,  un- 
mindful of  the  scoffings  and  railings  of  the  multitude,  they 
devoted  themselves  to  mental  contemplations,  and  beheld 
with  clearest  vision  the  most  remote  events  of  the  distant 
future. 

The  Scripture  says  of  Moses:  "He  could  not  behold 
the  face  of  the  Almighty. ' '  Also  it  adds :  ' '  But  the  Lord 
says,  'my  servant  Moses  who  is  faithful  and  acquainted 
with  all  my  household.'  '  The  hidden  meaning  of  this 
is,  that  it  was  not  Divinity  that  made  Moses  great  as  a 
miracle-worker,  but  that  it  was  familiarity  with  the  house- 
hold of  God's  natural  laws,  which  enabled  him  to  shift 
and  transport  the  forces  hidden  in  nature,  to  the  astonish- 
ment of  the  beholders.  The  law  of  vibration  is  one  of 
nature's  greatest  laws.  By  it  many  phenomena  can  be 
explained.  If  a  man  runs  rapidly,  he  will  perspire  freely, 
and  the  moisture  will  fall  from  him  in  drops.  On  the 
same  principle  rain  is  produced,  when  the  air  is  intensely 
vibrated.  Thus  modern  rain-makers  bombard  the  air 
with  violent  explosives,  and  cause  such  a  sudden  and  ex- 
treme agitation,  that  showers  soon  ensue.  On  the  same 
principle,  the  greatest  Mahatma,  Moses,  may  have  worked 
the  skies. 

n. 

READING  THE  SCRIPTURES  BETWEEN  THE  LINES. 

Ol  all  the  tou  plagues,  which  Moses  brought  upon 
Egypt,  the  most  interesting  is  that  of  the  production  of 
a  hail  storm  in  that  wonderful  land,  where  the  sky  is  al- 


14 TREASURES  OF  TWO  WORLDS. 

ways  blue.  Interesting  as  ifeat  wonderful  occurrence  is, 
it  becomes  still  more  interesting  when  we  are  told  in  plain 
language  how  that  wonder  may  have  been  wrought. 

It  is  noticeable  in  regard  to  the  plagues,  that  when  the 
king  begged  relief  from  them,  Moses,  like  a  sleight-of- 
hand  magician,  acted  without  ceremony.  In  the  instance 
of  the  hail-storm,  he  said  to  the  king:  "Well,  when  I 
shall  have  gone  out  of  the  city  limits,  then  the  thunder- 
ing voices  will  cease,  and  the  hail-storm  also. ' '  In  Exodus 
(Chap.  9,  verses  33  and  34)  we  read:  "And  Moses  went 
away  from  Pharaoh,  outside  the  city  limits,  and  there 
lifted  up  his  hands  to  Jehovah,  and  the  thundering  voices 
ceased,  and  the  rain  reached  not  to  the  earth."  Now  we 
see  why  Moses  went  outside  the  city  limits  to  stop  the 
storm.  There  he  had  his  machinery  located,  from  which 
he  bombarded  the  air  with  some  explosive  stuff  (thunder- 
ing voices).  As  soon  as  he  left  the  city,  he  lifted  up  his 
hands  to  signal  to  his  men  to  cease  their  firing,  and  after 
the  thundering  voices  ceased  the  storm  came  to  an  end. 
Here  we  have  an  excellent  idea  how  Moses  wrought  his 
wonders,  by  utilizing  to  good  effect  his  knowledge  of  the 
laws  of  nature. 

m. 

MOSES  AS  AN  ELECTRICIAN. 

The  balm  which  Moses,  the  lawgiver,  used  for  embalm- 
ing his  people  for  eternit5r,  was  the  balm  of  science,  life's 
vital  power — electricity.  Moses  gave  to  his  people  no 
assurance  of  some  kind  of  happiness  in  the  "Beyond," 
nor  did  he  make  to  them  promises  of  an  unknown  soul- 
salvation.  He  did  not,  like  Christ,  assure  them  of  a 
Heavenly  Kingdom,  nor  did  he  promise  them  a  beautiful 
Paradise,  after  the  manner  of  Mohammed.  Unlike  other 
teachers  of  religion,  Moses  gave  to  his  people  no  promise 
of  compensation  in  the  future,  and  yet  for  centuries  they 
remained  faithful  to  the  pledges  given  near  Mount  Sinai. 
Why?  Because  he  revealed  to  them  the  true  power  of 
God,  power  of  electricity — a  power  whose  current  runs 
through  all  the  veins  of  nature,  making  her  animated,  and 


MOSES  AS  AN  ELECTRICIAN. 15 

causing  her  to  become  a  creative  force.  The  bush,  which 
Moses  saw  enveloped  in  flames,  without  being  consumed, 
was  a  foreshadowing  of  the  modern  carbon,  which  burns 
in  the  electric  lamp.  He  represented  to  his  people  his 
powerful  Jehovah,  uttering  these  words:  "Behold  Jeho- 
vah your  God  and  Lord  is  a  fire,  which  consumes  fire." 
Now  what  kind  of  fire,  other  than  electricity,  consumes 
fire?  The  electric  current,  sent  out  by  Moses  from  his 
machinery,  runs  like  a  thread  throughout  the  religious 
history  of  the  Jews;  flashing  its  glorious  light  upon  the 
illumined  pages,  mirroring  by  a  splendid  reflection  the 
great  wisdom  of  the  greatest  Mahatina  of  all  the  ages, 
i.  e.,  of  Moses. 

IV. 

THE  TWO  PILLARS  OF  FIRE. 

The  two  pillars  of  nre,  which  went  before  the  wander- 
ing Israel,  guiding  thtir  march  through  the  desert,  were 
nothing  more  than  electric  standards,  or  movable  batter- 
ies. The  Bible  delineates  to  us  the  appearance  of  the  two 
pillars.  That  of  the  uay  appeared  as  a  cloud  before  the 
marching  host.  At  n:ght  a  pillar  of  fire  led  the  van,  while 
the  pillar  of  cloud  guarded  the  rear,  wrapping  in  dark- 
ness the  path  behint.  it.  Any  one,  who  knows  how  an 
electric  searchlight  c«uts  a  big  cloudlike  shadow,  will  at 
once  recognize  that  ihe  seemingly  two  pillars  were  only 
one,  namely,  an  eleclric  searchlight  with  a  movable  bat- 
tery. When  at  nigLt  the  pillar  of  fire  was  moving  in 
advance  of  the  arm},  it  cast  its  shadow  in  the  rear.  In 
the  daytime  the  ord^r  of  operating  the  light  was  exactly 
reversed,  and  the  sLadow  was  visible  in  front. 

V. 

FLASHING  ELECTRIC  LIGHT  UPON  MOUNT  SINAI. 

If  the  barren,  rocky  mountains  of  Sinai  could  talk,  we 
could  obtain,  in  minute  detail,  information  concerning  the 
first  electric  light  which  flashed  upon  them,  four  thousand 
years  ago.  But  alas!  mountains  have  no  tongues,  and 


16 TREASURES  OF  TWO  WOELDS. 

rocks  are  silent.  Nevertheless  we  can  obtain  the  needed 
information  by  reading  between  the  lines  of  the  Bible 
and  by  listening  to  the  legendary  tales  of  the  Talmud. 
The  Bible  tells  us  that  Moses  spent  forty  days  and  forty 
nights  upon  Mount  Sinai  making  ready  to  deliver  the 
Law.  It  is  easy  to  understand,  that  it  took  him  such  a 
length  of  time  to  fix  his  batteries  for  production  of  his 
electric  motive-power,  and  to  lay  the  wires  necessary  to 
conduct  it.  After  his  preparations  were  all  made,  he 
came  down,  and  ordered  the  Jews  not  to  approach  too 
near  the  mountain,  lest  they  be  hit  with  stones,  or  thrown 
down.  The  same  prohibition  was  made  in  regard  to  ani- 
mals, and  for  the  same  reason.  (Read  Exodus,  chap. 
XIX  :13.)  Contact  with  a  live  electric  wire  produces  just 
exactly  the  disastrous  results  threatened  above.  The 
description  of  the  Bible  as  to  how  the  mountains  looked, 
when  the  Lord  appeared  there,  is  another  indication  of 
electric  mystery.  By  this,  moreover,  we  can  account  for 
the  thunder  and  the  lightning.  The  association  of  Aaron 
with  the  rest  of  the  priests  needs  no  explanation  other 
than  that  there  was  absolute  requirement  of  helpers  to 
operate  the  machine. 

The  Talmud  contains  a  tradition  that  the  two  stone 
tablets  were  written  with  white  fire  upon  black  fire,  and 
that  the  two  letters,  M  and  S,  were  visible  in  a  wonderful 
manner,  as  if  engraved.  This  could  not  have  been  possi- 
Ibe  with  real  engravings,  because  the  letters  were  visible 
on  both  sides.  Edison,  the  electrician,  can  explain  the 
secret  of  this  tradition.  Such  a  combination  of  white  fire 
with  black  is  made  possible  by  electricity  alone,  and  is  a 
device  adopted  by  merchants  of  the  present  day  to  make 
their  store  signs  attractive.  By  the  same  agency  can  we 
account  for  the  ability  to  see  the  transparent  effect,  in 
regard  to  the  letters.  Science  is  the  religion  of  Moses, 
and  of  his  God,  Jehovah. 

The  Jehovah  of  Moses  is  a  God  of  labor,  love  and  life, 
whose  electric  powers  have  attracted  the  scattered  atoms 
of  chaos,  and  out  of  them  have  fashioned  the  universe. 

He  is  the  God  of  love,  whose  electric  sparks  kindle  in 
the  hearts  of  mankind  the  holy  flames  of  love,  which 


BUILDING   THE    TABEBNACLE. 17 

illuminate  the  peaceful  homes  of  his  children — those  little 
circles,  which  dot  the  vast  circle  of  allied  humanity,  as 
the  stars  are  multiplied  in  the  azure  vault  of  heaven. 

He  is  life,  for  life  is  the  compound  of  electricity,  whose 
current  runs  through  the  pulses  of  the  whole  creation. 

VI. 

BUILDING  THE  TABERNACLE. 

Those  who  believe  that  the  tabernacle  was  built  by 
Moses  as  a  place  for  worship  are  greatly  mistaken.  In 
the  six  hundred  and  thirty  laws  of  the  Scriptures  there 
is  not  to  be  found  one  law  commanding  prayer.  The 
tabernacle,  according  to  the  plan  of  Moses,  was  built  as  a 
national  college  of  science,  where  the  priests  were  the 
healers,  and  the  judges  were  the  teachers  and  the  calen- 
dar-makers, while  the  Levites  were  selected  to  cultivate 
the  divine  art  of  music,  and  to  be  the  guardians  of  that 
wonder-museum.  The  tabernacle  was  the  power-house 
out  of  which  came  forth  the  light  which  produced  civili- 
zation and  culture,  as  well  as  that  luminous  light  of  elec- 
tricity which  moved  the  wheels  of  Jewish  history. 

The  tabernacle  was  divided  into  three  apartments;  one 
allotted  to  the  entire  children  of  Israel,  the  second  to  the 
Levites,  where  they  sang  their  charming  songs  to  Jeho- 
vah, the  third  to  the  priests  for  sacrificial.  There  was 
another  interior  subdivision,  called  the  Holy  of  Holies, 
into  which  the  high  priest  alone  was  allowed  to  enter, 
once  a  year,  and  for  a  brief  time,  on  the  day  of  Atone- 
ment. The  whole  building  formed  a  parellelogram,  thirty 
cubits  long,  and  ten  cubits  wide,  and,  when  erected,  stood 
with  its  sides  looking  north  and  south,  and  its  ends  look- 
ing east  and  west.  (A  Jewish  cubit  equals  1.824  of  an 
English  foot.)  The  sides  and  the  western  extremities 
were  constructed  of  boards  raised  on  end,  sunk  in  sockets, 
and  connected  together  by  horizontal  bars.  The  extremi- 
ties, which  looked  eastward,  and  formed  the  entrance, 
were  guarded  by  pillars  and  hangings.  The  interior  was 
lined  with  curtains,  on  the  sides,  while  the  ceiling  con- 
sisted of  skins.  The  flooring  was  the  uncovered  earth. 


18 TREASURES  OF  TWO  WOBLDS. 

Itie  Holy  of  Holies  comprised  one-third  of  the  western 
suction,  being  separated  from  the  remainder  by  a  vail 
supported  by  pillars. 

The  area  was  surrounded  by  a  court,  one  hundred 
cubits  long  and  fifty  cubits  wide ;  the  entrance  being  from 
the  east,  and  the  tabernacle  being  well  to  the  west  of  the 
enclosure,  while  the  altar  of  burnt  offerings,  and  the 
brazen  lever  were  on  the  line  between. 

The  pillars  of  the  tabernacle  were  nine  in  number,  four 
being  overlaid  with  gold,  and  resting  on  silver  sockets. 
These  four  supported  the  vail,  which  separated  the  Holy 
of  Holies  from  the  holy  place.  There  were  two  curtain 
linings — the  cherub  curtain,  and  the  goat's  hair  curtain. 
The  main  room,  constituting  the  tabernacle  proper,  was 
lined,  on  the  sides  and  the  ceiling,  with  the  cherub  cur- 
tain. Of  this  the  ground  work  was  pure  white  linen  inter- 
woven with  blue,  purple  and  scarlet,  and  with  figures  of 
cherubim. 

The  goat's  hair  curtains  formed  the  tent  of  the  taber- 
nacle, and  extended  along  the  roof  and  the  sidewalls  to 
the  floor,  between  these  and  the  cherub  curtains. 

The  inner  veil  was  of  the  same  material  as  the  cherub 
curtains,  and  was  covered  with  the  same  symbols.  There 
was  a  preponderance  of  blue  color,  as  it  is  thought,  sug- 
gestive of  heaven,  to  which,  as  the  proper  chamber  of 
Jehovah,  it  symbolized  the  entrance. 


VII. 

THE  HOLY  OF  HOLIES. 

The  situation  of  this  department  has  been  defined 
previously. 

It  was  in  the  form  of  a  hollow  cube,  ten  cubits  on  every 
side,  and  constituted  the  most  holy  and  sacred  spot  in  the 
whole  enclosure.  All  else  was  subordinate  to  this. 

Here  were  preserved,  and  protected  in  sacred  seclu- 
sion, the  most  significant  symbols  of  the  whole  worship. 
These  were  the  "Ark,"  with  its  contents:  the  "Mercy- 
Seat"  of  the  Cherubim;  the  Shechina. 


THE   ABK. 18 

VIII. 

THE  ARK. 

The  ark  was  a  chest  of  wood,  overlaid  and  lined  with 
gold.  It  \vas  two  and  one-half  cubits  in  length,  and  one 
and  one-half  cubits  in  breadth  and  height. 

It  stood  on  four  feet,  and  had  rings  at  the  end  for  the 
poles,  on  which  it  was  borne,  when  there  was  occasion  to 
move  it.  It  contained  the  two  "tablet  stones,"  inscribed 
with  the  ten  commandments,  which  were  the  vital  points 
of  the  Mosaic  religion. 

There  was  the  "golden  pot"  containing  the  manna, 
which  was  kept  as  a  symbol  of  the  miraculous  way  in 
which  the  Lord  provided  food  for  his  people  during  their 
journey  through  the  wilderness. 

There  was  also  Aaron's  rod,  that  budded. 

IX. 

THE  MERCY-SEAT  AND  THE  CHERUBIM. 

The  Mercy-Seat,  that  translation  of  a  word,  which 
means  covering,  was  the  lid  of  the  ark,  and  was  made  of 
pure  gold. 

It  obviously  symbolized  the  co\ering  of  sin  in  the  act 
of  forgiveness.  It  was  sprinkled  by  the  high  priest  with 
the  blood  of  sacrificed  animals. 

X. 

THE  CHERUBIM. 

According  to  tradition,  the  two  "Cherubim"  were  birds 
with  babe's  faces;  they  were  of  pure  solid  gold. 

Their  position  was  at  each  end  of  the  covering,  facing 
each  other,  with  wings  extended. 

XI. 

THE  SHECHINAH. 

The  Shechinah  was  the  divine  woman  and  motherhood, 
the  glory  of  the  Lord,  who  was  always  in  her  home,  the 
"Holy  of  Holies." 


20 TBEASUBES  OF  TWO  WORLDS. 

There  is  no  mistake  that  the  ten  cubits  square  space  in 
the  holy  of  holies  was  the  power-house,  where  electricity 
was  produced ;  and  that  the  Talmud  was  right  in  saying, 
that  "from  that  place  the  light  went  out  to  the  whole 
world."  I  shall  array  all  the  facts  and  proofs,  confirming 
the  statement  made  above. 

In  the  first  place,  observe  the  small  amount  of  furniture 
for  so  vast  a  space — a  square  space  of  more  than  eighteen 
thousand  square  feet.  Such  an  immense  area  is  not  sug- 
gestive of  a  bridal  chamber  for  a  divine  couple.  It  much 
more  readily  suggests  a  large  electric  plant. 

The  ark,  with  a  length  of  nearly  four  thousand  feet, 
was  not  made  simply  to  contain  safely  a  few  small  articles 
— two  tablets  of  stone,  on  which  the  ten  commandments 
were  inscribed;  a  golden  pot,  and  a  small  rod.  It  was 
probably  the  place  where  motive  power  was  produced. 
The  materials  of  which  it  was  made — gold  linings  and 
plaitings  in  a  wooden  structure — add  to  the  force  of  the 
suggestion.  Moses  could  have  ways  of  producing  elec- 
tricity. He  may  have  devised  a  sort  of  perpetual  motion 
in  arrangement  acting  independently,  which  was  repre- 
sented by  the  two  tablets  of  stone;  or  he  may  have  laid 
pipes  to  convey  the  steam  under  the  heated  altars  and 
thence  into  the  ark.  In  either  way  his  mechanism  could 
have  been  so  cleverly  arranged  that  it  would  require  only 
a  little  fixing  by  the  high  priest,  once  a  year,  on  the  day 
of  atonement.  The  "everlasting"  fire  upon  both  altars 
are  silent  evidences  of  the  correctness  of  these  surmises 
and  suggestions. 

In  the  Scripture  (Numbers,  chap.  4)  we  read  how  each 
Levite  family-clan  had  a  special  part  of  the  tabernacle  to 
carry,  when  it  had  been  taken  apart  to  be  removed,  when 
Israel  resumed  its  march.  The  clan  of  Kehoth  had  to 
bear  the  different  pieces  of  the  "Holy  of  Holies."  The 
high  priest,  Aaron,  and  his  sons  first  took  the  pieces  apart, 
covered  them,  and  placed  them  upon  the  shoulders  of  the 
Levites,  from  the  clan  of  Kehoth.  The  Bible  gives  two 
reasons  for  such  precautions.  Ono  is  that  the  bearers 
shall  not  die.  The  second  is,  that  they  shall  not  defile  the 
sacred  things.  Such  reasons  are  given  today  for  not  al- 


THE  SHECHINAH. 21 

lowing  outsiders  to  approach  too  near  an  electric  plant, 
or  battery.  A  more  potent  evidence,  that  the  works  of 
the  tabernacle  were  carired  on  by  the  power  of  electricity, 
is  the  narrative  of  the  death  of  Aaron's  two  sons. 

XII. 

ELECTROCUTION  OF  TWO  PRIESTS. 

The  Bible  tells  ns  that  Nadab  and  Abihu,  each  taking 
his  pan  filled  with  incense,  went  into  the  "Holy  of 
Holies,"  and  were  burned  by  a  flame,  which  came  before 
the  Lord.  Soon  after  their  death  the  Lord  orders  Moses 
(Leviticus  18:8)  that  no  wine  or  intoxicating  drink  shall 
be  drunk  by  the  priests  before  entering  that  place.  In 
another  place  in  Scripture  it  is  written  that  after  the 
death  of  Aaron's  two  sons,  the  Lord  commanded  Moses  to 
tell  Aaron  that  henceforth  no  one  but  the  high  priest  shall 
enter  the  holy  of  holies,  and  that  he  shall  enter  only  once 
a  year,  on  the  day  of  the  "Atonement." 

From  these  two  quotations  we  can  learn  many  things 
which  throw  light  upon  the  early  history  of  electricity. 
"We  glean  that  in  the  infancy  of  the  Mosaic  religion  all 
the  priests  were  allowed  to  enter,  at  any  time,  into  the 
place  of  the  holy  of  holies.  "We  learn  also,  that  Moses 
became  wiser,  after  the  unfortunate  fate  of  Aaron's  two 
sons,  and  then  prohibited  all,  but  the  high  priest,  to  enter 
the  sacred  place.  "We  learn  that  Aaron's  sons  were  drunk 
when  they  entered  the  place  and  that,  being  under  the 
influence  of  liquor,  they  forgot  the  regulations,  came  in 
contact  with  a  live  wire  and  were  suddenly  consumed  by 
fire. 

XIII 

TALMUDICAL  NARRATIVE. 

The  Talmud,  by  the  benefit  of  an  ancient  tradition, 
informs  us  how  the  two  sons  of  Aaron  met  death  in  the 
holy  of  holies. 

Nadab  and  Abihu  were  drunk  when  they  entered  the 
holy  of  holies.  Suddenly  two  flames  in  the  form  of  wires 


22 TREASURES  OF  TWO  WORLDS. 

ran  into  their  nostrils,  burning  their  souls,  while  their 
bodies  remained  unconsumed.  Such  a  death  can  only  be 
explained  by  electrocution,  and  the  same  horrible  death 
happens  to  our  modern  drunkards,  who  carelessly  come 
in  contact  with  a  live  wire. 

From  the  above  reference  to  the  Bible  and  to  Ihe  Tal- 
mud we  seem  to  find  proof  that  the  two  priests  met  their 
death  by  electrocution,  and  that  Moses  manipulated  the 
electricity  in  order  to  keep  the  fires  constantly  burning 
on  the  altars. 

It  also  seems  very  credible  that  the  priests  who  were 
the  ''healers"  employed  electricity  to  effect  cures,  espe- 
cially in  cases  of  skin  diseases.  When  a  man  was  brought 
into  the  tabernacle  with  spots  on  his  skin,  indicating  the 
first  stage  of  leprosy,  he  was  locked  up  in  a  certain  cham- 
ber by  the  priest  in  attendance,  and  obliged  to  remain 
there  for  a  week,  or  for  two  weeks.  Such  a  patient  often 
came  forth  completely  cured,  and  made  clean.  We  do 
not  doubt  that  the  priest  charged  his  system  with  the 
dectric  current,  just  as  modern  physicians  can  make  USD 
of  electricity  for  healing  purposes. 

.After  the  electrocution  of  Aaron's  two  sons,  the  secret 
of  producing  and  manipulating  electricity  was  revealed  to 
the  high  priest.  He  in  his  turn  instructed  his  succe^or, 
and  so  from  generation  to  generation,  the  secret  passed 
along  without  being  revealed  to  the  outside  world.  Thu 
people  looked  aghast  when  the  sacrifices  were  consumed 
by  an  eternal  flame  whose  origin  was  unknown  to  them. 
On  the  day  of  Atonement,  the  priest  who  conducted  that 
day's  service  in  person,  slaughtered  one  goat  and  sent  tin 
ether  one  to  Azozel  (to  atone  for  the  sins  of  the  fallen 
angel  Azozel,  who  rebelled  against  the  Almighty  at  tho 
time  of  the  creation).  He  then  hung  up  a  red  thread  in 
the  entrance  of  the  holy  of  holies,  and  entered  the  place, 
is  it  was  supposed,  to  pray  the  Lord  to  forgive  the  sins 
of  his  people. 

When  he  came  out  the  red  thread  turned  white,  and 
the  people  rejoiced  to  see  the  sign  of  the  forgiveness  of 
their  sins.  Such  a  seeming  miracle  could  have  been  pro- 
duced only  by  the  power  of  electricity. 


TALMUDICAL   NARRATIVE. 23 

We  of  today  well  understand  what  effect  electricity 
produces  on  colors.  The  high  priest  represented  the 
tabernacle  to  the  people,  in  him  resided  all  its  dignity. 
He  held  the  key  to  the  mystery  which  baffled  the  minds 
of  the  ignorant  masses.  During  the  existence  of  the  first 
temple,  the  priests  were  its  sole  rulers,  and  alone  familiar 
with  its  secrets,  with  the  exception  of  the  prophets,  who 
knew  all  the  mysteries  by  virtue  of  their  rank. 

During  the  existence  of  the  first  and  second  temples 
many  practical  improvements  were  made  in  the  develop- 
ment of  electricity,  as  well  as  in  the  machinery  employed. 
The  latter  improvements  resulted  from  the  knowledge 
gained  during  so  many  centuries.  I  shall  describe  all 
these  when  I  handle  the  temple  as  my  theme. 

When  the  priests  became  corrupt  at  the  end  of  the  first 
temple,  the  prophets  handed  over  the  mysteries  to  the 
learned  sages,  who,  as  a  rule,  were  not  priests.  When  the 
Jews  returned  from  the  Babylonian  captivity,  after  the 
expiration  of  seventy  years,  these  sages,  the  non-priests, 
undertook  the  restoration  of  the  temple,  and  the  rebuild- 
ing of  the  electric  plant  in  the  holy  of  holies,  having 
learned  many  improvements  during  their  sojourn  in  the 
land  of  the  enlightened  Chaldeans. 

XTV. 

THE  URIM  AND  THUMMIM,  OR  THE  ORACLE. 

The  urim  and  thummim,  worn  on  the  breast  of  the  high 
priest,  consisted  of  a  plate  containing  twelve  precious 
stones  of  all  the  kinds  known  at  that  time.  These  repre- 
sented the  twelve  tribes  of  Israel,  and  upon  each  stone,  or 
above  it,  the  name  of  its  corresponding  tribe  was  in- 
scribed. The  urim  ve  thummim,  a  term  which  signifies 
"enlightened,  perfect,"  was  the  oracle  of  the  ancient 
Hebrews.  It  was  not  such  an  oracle  as  that  used  by  the 
Greeks,  where  a  priest,  with  crafty  shrewdness,  so  equivo- 
cally worded  his  reply  that  it  would  apply  in  case  of 
failure,  as  well  as  of  success.  I  shall  mention  an  instance 
to  illustrate. 

It  is  said  that  a  king  once  came  to  the  famous  oracle 


24 TBEASURE8  OF  TWO  WOBLDS. 

at  Delphi  to  inquire  about  his  success  in  some  battles,  in 
which  he  was  about  to  engage.  The  priest  informed  him 
that,  if  he  crossed  the  river,  an  empire  would  fall.  The 
king  crossed  the  river  with  his  army,  and  gave  battle  to 
his  opponent,  and  was  badly  defeated.  The  empire  of  the 
conquered  became  the  prize  of  the  victor.  The  defeated 
king  entered  the  temple  again  to  complain  of  the  false 
prophecy  of  the  oracle,  alleging  that  the  priest  had 
deceived  him. 

The  cunning  priest  replied:  "Oh  King!  the  oracle  is 
truth.  It  told  you  that  an  empire  would  fall,  when  you 
had  crossed  the  river.  You  see  the  prophecy  came  to 
pass,  but  I  was  not  aware,  in  advance  of  the  conflict,  whose 
empire  would  be  victimized.  The  moral  of  this  tale  is 
obvious. 

The  Jewish  oracle  was  not  after  the  Greek  style.  It 
was  conducted  on  scientific  principles  and  did  not  con- 
descend to  duplicity. 

The  Talmud  fully  describes  how  the  oracle  of  the  urim 
and  thummim  answered  questions.  Twelve  precious 
stones,  differing  in  character  and  color,  adorned  the  breast 
of  the  high  priest,  six  stones  on  the  right  side,  and  six  on 
the  left.  Over  each  stone  was  engraved  the  name  of  its 
corresponding  tribe.  This  system  enabled  the  letters  of 
the  Hebrew  alphabet  to  be  repeated  several  times.  One 
instance  is  given  to  show  the  work  of  the  system. 

King  David  came  to  consult  the  oracle,  and  asked: 
"Will  the  dwellers  at  Keilah  deliver  me  into  the  hands 
of  the  Philistines?"  The  reply  was:  "They  will." 

This  answer  was  given  in  the  following  manner.  A 
light  flashed  upon  "T";  then  upon  "h";  then  upon  "e"; 
then  upon  "y."  Thus  the  word  "they"  was  spelled.  In 
this  way  each  word  of  the  sentence  was  formed. 

This  system  covered  all  cases;  included  affirmation  and 
negation;  inspired  courage,  or  created  dismay. 

From  the  Talmud's  explanation  we  are  led  to  surmise 
that  the  Jewish  oracle  operated  its  replies  by  the  aid  of 
electricity,  as  its  name,  "Urim  Ye  Thummim"  (light,  per- 
fect) implies.  Our  modern  typewriting  machines  suggest 
the  principle  upon  which  the  work  was  conducted.  The 


UBIM  AND  THUMMINS. 25 

high  priest  had,  in  his  pocket,  a  battery  charged  with  elec- 
tricity. Upon  this  all  the  letters  of  the  alphabet  were 
engraved,  or  were  conveniently  attached  to  it.  Beneath 
the  garment  of  the  priest,  wires  running  from  the  battery 
were  connected  with  the  twelve  precious  stones.  We 
shall  be  more  explicit,  perhaps,  by  a  more  particular 
delineation  of  the  method  of  procedure.  For  instance,  in 
the  first  place,  we  suppose  that  a  wire  from  the  battery 
touched  the  letter  "a"  on  the  battery.  This  same  wire 
extended,  is  made  to  connect  also  with  the  same  letter  on 
one  of  the  stones.  "We  select,  for  example,  the  initial 
letter  of  Asher,  the  name  of  one  of  the  tribes.  Following 
the  same  order  of  procedure,  we  can  act,  in  the  same  way, 
with  respect  to  all  of  the  letters.  In  case  of  consultation, 
therefore,  all  the  high  priest  had  to  do  was  to  keep  his 
hands  in  his  pockets,  and  manipulate  the  several  buttons, 
just  as  the  typewriter  manager  fingers  the  respective 
keys  of  his  machine. 

In  the  second  temple  the  urim  ve  thummim  was  not  in 
use.  Possibly  the  pocket-battery  scheme  had  become  a 
lost  art.  "We  have  advanced  enough  argument,  however, 
to  establish  the  fact  that  the  Mosaic  religion  was  founded 
on  the  life-principles  of  electricity,  which  is  life. 

XV. 

THE  TEMPLE. 

The  temple  was  constructed  on  the  same  plan  as  that  on 
which  the  tabernacle  had  been  built,  and  to  serve  the 
same  purpose;  but  the  materials  were  more  durable  and 
costly,  and  the  style  was  more  elaborate  and  ornate.  The 
arrangements,  the  sacred  contents,  and  the  priestly  ad- 
ministrations were  the  same,  but  the  accessories  were 
grander,  and  the  effect  more  imposing. 

There  were  three  structures  successively  erected  in 
Jerusalem — Solomon's  Temple,  built  1004  B.  C.,  and  de- 
stroyed by  King  Nebuchadnezzer  588  B.  C. ;  then  that  of 
Zerubabel,  built  about  575  B.  C.,  and  pillaged  and  de- 
spoiled by  Antiochus  Epiphanes  in  the  year  167  B.  C. ; 
thirdly,  that  of  King  Herod,  built  upon  the  ruins  of  the 


26_ TEEASURES   OF   TWO   WOBLDS. 

former,  and  begun  16  B.  C.  It  was  finished  A.  D.  29,  and 
destroyed  by  Titus  A.  D.  70.  All  the  structures  were 
erected  on  Mount  Moriah  on  the  spot  where  the  patriarch 
Abraham  was  when  about  to  sacrifice  his  son  Isaac,  and 
where  King  David  raised  an  altar  to  the  Lord,  after  tak- 
ing the  city  from  the  Jebusites. 

XVI. 

SOLOMON'S  TEMPLE. 

This  was  the  Jewish  temple  par  excellence,  and  the 
idea  of  its  erection  originated  with  King  David,  who  left 
the  plans  and  models  with  his  son,  Solomon.  King  Solo- 
mon commenced  to  build  the  temple  about  four  hundred 
and  eighty  years  after  the  ''Exodus,"  and  in  the  fourth 
year  of  his  own  reign,  finishing  it  towards  the  end  of  the 
eleventh  year  of  his  rule.  Hiram,  King  of  Tyre,  supplied 
craftsmen,  stones  and  the  cedar  wood  from  Lebanon. 
Among  these  craftsmen  was  the  noted  architest  Hiram. 

The  temple  proper,  as  well  as  the  sanctuary,  was  built 
after  the  fashion  of  the  tabernacle,  but  the  dimensions  of 
the  former  were  double  the  size  of  the  latter,  and  there 
were  additions  to  it  in  the  shape  of  chambers,  on  the  roof 
and  along  three  sides,  for  the  accommodation  of  the 
priests.  There  was  also  a  system  of  internal  supports  not 
required  in  the  tabernacle.  The  sanctuary  occupied  the 
summit  of  the  mountain.  The  courts  of  the  Israelites 
were  along  three  sides,  on  elevated  platforms.  No  priest 
had  access  to  these  courts.  The  courts  of  the  women,  i.  e., 
to  which  women  had  access,  were  on  corresponding  plat- 
forms, less  elevated  than  the  former.  The  etnire  struc- 
ture rose  like  a  pyramid  above  the  plateau,  whose  remain- 
ing length  formed  the  court  of  the  Gentiles. 

XVII. 

ELECTRIC  IMPROVEMENT  IN  SOLOMON'S  TEMPLE. 

(See  1  Kings,  Chaps.  6  and  7,  and  also  the  description 
in  the  Chronicles.) 

The  holy  of  holies  occupied  a  space,  in  the  form  of  a 


FLASHING  ELECTRIC   LIGHT. 


square,  whose  respective  sides  were  twenty  cubits.  Each 
cherub  was  ten  cubits  in  length,  and  its  wings  measured, 
respectively,  five  cubits.  I  think  that  the  enlargement  of 
the  space  was  due  to  the  many  improvements  and  to  the 
many  inventions  brought  into  use  since  the  tabernacle  was 
built.  I  also  think  that  the  cherubim  were  a  part  of  the 
electric  mechanism,  and  that  Solomon  increased  their 
dimensions  for  two  reasons.  In  the  first  place,  they  had 
to  be  enlarged  to  be  in  harmony  with  the  enlarged  space 
of  the  room.  Secondly,  the  improvements  and  new  inven- 
tions required  a  corresponding  increase  of  the  size  of  the 
electric  apparatus  in  every  respect. 

If  the  cherubim  were  not  a  part  of  the  suggested 
mechanism,  but  were  merely  religious  symbols,  Solomon 
would  surely  have  replaced  the  sacred  cherubim  made  by 
Moses,  rendered  still  more  sacred  by  their  antiquity. 

Another  new  improvement,  which  substantiates  my 
theory,  was  the  creation  of  the  sea  beneath  the  altar. 
This  sea  was  ten  cubits  across  from  brim  to  brim,  and  it 
was  thirty  cubits  in  circumference.  The  basin  was  five 
cubits  in  height.  Under  the  brim  of  the  basin  there  were 
knobs  compassing  it,  ten  in  a  cubit,  compassing  the  sea 
round  about.  The  knobs  were  cast  in  two  rows. 

The  basin  stood  upon  twelve  oxen,  three  looking  toward 
the  north,  and  three  looking  toward  the  west,  and  three 
looking  toward  the  south,  and  three  looking  toward  the 
east,  and  the  sea  was  set  above  upon  them,  and  all  their 
hinder  parts  were  inward. 

It  was  a  hand-breath  thick,  and  the  brim  thereof  was 
wrought  like  the  brim  of  a  cup,  with  flowers  of  lilies.  It 
contained  two  thousand  baths.  (A  Jewish  bath  was  seven 
gallons  and  four  pints.)  And  he  made  ten  bases  of  brass  ; 
four  cubits  was  the  length  of  one  base,  and  four  cubits 
was  the  breadth  thereof,  and  three  cubits  the  height  of  it. 
The  work  of  the  base  was  on  this  manner  :  they  had  bor- 
ders, and  the  borders  were  between  the  ledges.  On  the 
borders,  that  were  between  the  ledges,  were  lions,  oxen, 
and  cherubim,  and  upon  the  ledges  there  was  a  base  above, 
and  beneath  the  lions  and  oxen  were  certain  additions  of 
thin  work.  Every  base  had  four  brazen  wheels,  and  brass, 


28  TREASURES  OF  TWO  WOELDS. 

and  the  four  corners  thereof  had  under  setters ;  under  the 
layer  were  under  setters  molten,  at  the  side  of  every  addi- 
tion. (The  Hebrew  more  properly  means  wreaths  instead 
of  addition.)  And  the  mouth  of  it  within  the  chapiter 
and  above  was  a  cubit,  but  the  mouth  thereof  was  round 
after  the  work  of  the  base,  a  cubit  and  a  half;  and  also 
upon  the  mouth  of  it  were  gravings  with  their  borders, 
four-square,  not  round.  And  under  the  borders  were  four 
wheels,  and  the  axle-tree  of  the  wheels  were  joined  to  the 
base,  and  the  height  of  a  wheels  was  a  cubit  and  half  a 
cubit.  And  the  work  of  the  wheels  was  like  the  work  of  a 
chariot  wheel :  their  axle-trees,  and  their  naves,  and  their 
felloes,  and  their  spokes,  were  all  molten.  And  there 
were  four  undersetters  at  the  four  corners  of  each  base, 
and  the  undersetters  were  of  the  base  itself.  And  in  the 
top  of  the  base  was  there  a  round  compass  of  half  a  cubit 
high,  and  on  the  top  of  the  base  the  ledges  thereof  and  the 
borders  thereof  were  of  the  same.  For  on  the  plates  of 
the  ledges  thereof  and  on  the  borders  thereof,  he  graved 
cherubim,  lions  and  palm-trees,  according  to  the  propor- 
tion of  every  one,  and  additions  round  about.  After  this 
manner  he  made  the  ten  bases ;  all  of  them  had  one  cast- 
ing, one  measure,  and  one  size. 

Then  he  made  ten  lavers  of  brass :  one  laver  contained 
forty  baths :  (about  three  hundred  gallons)  and  every 
laver  was  four  cubits :  and  upon  every  one  of  the  ten 
bases  one  laver.  And  he  put  five  bases  on  the  right  side 
of  the  house,  and  five  on  the  left  side  of  the  house :  and 
he  set  the  sea  on  the  right  side  of  the  house  eastward, 
over  against  the  south. 

XVIII. 
AUTHOR'S  COMMENTS. 

The  exercise  of  a  little  common  sense  will  enable  any 
one  to  recognize  the  importance  of  the  description  of  the 
"sea,"  as  above  given  in  exact  detail.  For  what  purpose 
were  the  sea,  and  the  enormous  wheels  provided?  Surely 
they  were  not  intended  for  ornamental  purposes,  or  for 
religious  uses.  The  Jews  never  wheeled  their  prayers  to 


AUTHOR'S  COMMENT. 29 

the  Most  High,  after  the  manner  of  the  Thibetians.  The 
sea  and  the  vast  wheels  were  used  for  scientific  purposes, 
i.  e.,  to  produce  electricity.  Whoever  is  familiar  with  a 
modern  electric-plant,  will  perceive  that  a  modern  dyna- 
mo is  outlined  in  the  description.  Dimensions  were  in- 
creased, and  other  improvements  made,  in  order  to  meet 
the  demands  of  practical  experience  and  scientific  pro- 
gress. 

XIX. 

THE  SECOND  TEMPLE. 

The  second  temple  was  copied  from  the  plan  of  the 
first,  but  in  quality  of  material,  and  character  of  work- 
manship it  was  most  decidedly  inferior  to  its  prototype. 
Those  who  were  employed  to  build  the  second  temple, 
recalling  to  mind  the  glory  of  the  first,  could  not  refrain 
from  tears,  and  a  cold  tremor  ran  through  them  when 
they  observed  the  poor  quality  of  the  materials  furnished 
them  for  the  rebuilding. 

XX. 

HEROD,  THE  GREAT  IMPROVER. 

One  of  the  noblest  characters  that  ever  sat  upon  a  Jew- 
ish throne  was  Herod  the  Great. 

Modern  phrenologists  would  find  it  difficult  to  reconcile 
the  peculiarities  of  his  nature.  He  was  remarkable  for 
the  variableness  of  his  temperament.  He  would  pass  from 
one  extreme  to  another,  suddenly  changing  from  cruelty 
to  kindness,  from  hate  to  love.  He  was  an  ardent  ad- 
mirer of  the  Romans,  and  yet  was  one  of  the  most  fanati- 
cal of  the  Jews.  The  only  uniformity  he  ever  manifested 
was  his  inconsistency.  He  was  a  lover  of  foreign  man- 
ners and  customs,  yet  remained  a  Jewish  patriot,  although 
he  was  an  Edomite.  The  great  improvements  he  made 
upon  the  second  temple  best  illustrate  his  patriotism.  It 
was  not  that  he  rebuilt  on  an  enlarged  plan.  He  retained 
the  former  dimensions,  but  built  upon  a  vastly  more  mag- 


30 TREASURES  OF  TWO  WORLDS. 

nificent  scale.  He  enclosed  the  whole  temple  within  two 
walls :  an  inner  one,  in  shape  a  parallelogram,  of  great 
strength,  and  adorned  with  porches  and  an  imposing  gate- 
way; an  outer  one,  square  in  form,  and  embellished  with 
porticoes  of  a  style  superior  to  that  of  any  other  temple 
of  the  ancient  world.  The  dimensions  of  the  outer  wall 
were  four  hundred  cubits  on  every  side.  The  northern 
and  the  eastern  sides  were  made  so  thick  that  they  formed 
a  strong  defense  for  the  city. 

The  most  magnificent  architectural  feature  of  this  tem- 
ple, however,  were  the  cloisters  added  to  the  outer  court ; 
those  of  the  west,  north  and  east  sides  being  composed  of 
double  rows  of  Corinthian  columns,  supporting  the  flat 
roofs.  The  Talmud  says,  that  from  afar  they  seemed  to 
represent,  by  their  colors,  motions  of  the  waves.  The 
most  imposing  appearance  was  that  of  the  Royal  Porch, 
which  overhung  the  southern  wall.  This  porch  was  sup- 
ported by  one  hundred  and  sixty-two  columns  in  four 
rows  and  formed  the  principal  entrance  to  the  temple. 
Seen  from  a  distance,  the  whole  must  have  presented  a 
most  impressive  spectacle :  the  outer  court  with  its  struc- 
tures forming  one  terrace,  the  inner  with  its  structures 
forming  a  second  one,  the  temple  itself  rising  serenely 
above  them  both. 

In  reality  the  whole  height  presented  five  levels — the 
first  being  the  court  of  the  Gentiles ;  the  second,  eight  feet 
higher,  the  court  of  the  women ;  the  third,  ten  feet  higher, 
the  court  of  all  the  Israelites ;  the  fourth,  three  feet  higher, 
the  court  of  the  priests ;  the  fifth,  the  floor  of  the  temple 
proper,  eight  feet  higher  still,  and  consequently  twenty- 
nine  feet  above  the  first. 


XXI 

HOUSE  OF  GOD,  ACCORDING  TO  TRADITION. 

While  the  first  temple  existed  the  high  priest  was  its 
janitor,  and  he  alone  understood  how  to  produce  and  con- 
duct the  electricity.  This  secret  he  handed  down  to  his 
successor,  generally  his  son.  When  the  prophets  saw  that 


HOUSE  OF  GOD.  31 


the  priests  had  become  corrupt  and  venal,  they  deposed 
them,  and  appointed  the  Rabbis  in  their  place.  The  Rab- 
bis were  the  sages  of  the  Talmud,  or  the  august  body,  the 
Sanhedrin  (Superior  Court). 

At  the  time  of  the  restoration  of  the  second  temple, 
when  religious  schisms  had  become  more  and  more  mani- 
fest, and  the  growth  of  sectarianism  was  threatening  to 
endanger  the  national  cult,  the  sages  removed  the  control 
of  the  temple  from  the  high  priest  and  placed  it  in  the 
hands  of  a  non-priest. 

This  non-priest  held  the  title  of  Ish  Har  Habaith  (the 
lord  of  the  mansion,  major-domo). 

A  rigid  temple  discipline  was  inaugurated  and  punish- 
ment was  inflicted  upon  those  who  violated  the  ordinances. 
The  whole  temple  seemed  like  a  military  camp,  and  the 
rules  were  very  rigid. 

The  entire  number  of  the  Levites  and  the  priests  was 
divided  into  twelve  mishmors  (watch  stations)  or  regi- 
ments, each  comprising  two  thousand  men  in  full.  Each 
regiment  was  drafted  to  serve  a  month  in  the  templr. 
The  regiment  was  sub-divided  into  four  battalions,  each 
containing  five  hundred  men.  Each  battalion  was  drafted 
to  serve  a  week  in  the  temple.  "When  the  battalion  en. 
tered  the  temple  for  the  weekly  services,  its  members 
were  subjected  to  regulations,  as  soldiers  are  in  an  army. 
They  slept  in  the  temple,  each  depositing  his  clothes  under 
his  head.  The  key  of  the  temple  was  in  the  charge  of  the 
lord  of  the  mansion,  a  non-priest,  and  he  was  under  the 
control  of  the  Sanhedrin.  He  was  also  called  Meinuna, 
a  term  meaning  high-appointed.  Frequently  the  Meinuna 
made  a  sudden  and  unexpected  inspection  of  the  prem- 
ises. If  he  found  a  man  violating  the  regulations,  he 
beat  him  with  his  club,  and  burned  his  clothes.  In  Jeru- 
salem, when  in  the  night  cries  came  from  the  direction  of 
the  temple,  the  people  would  say:  "It  is  a  poor  son  of 
Levy,  who  is  now  being  clubbed,  and  having  his  clothes 
burned." 

Before  daylight  the  Memuna  opened  the  temple  gates, 
and  mustered  all  the  Levites,  and  priests,  and  like  soldiers 
they  came  before  the  Commandant  to  report.  As  they 


32          TEEASUEES  OF  TWO  WOELDS. 

were  arrayed  before  him,  he  assigned  to  each  one  his  duty 
for  the  day.  The  high  priest  was  also  subjected  to  a  rigid 
regulation,  though,  of  course,  such  as  was  proper  for  his 
exalted  station  and  dignity,  and  he  also  was  under  the 
direct  control  of  the  Sanhedrin,  the  Supreme  Court.  The 
secrets  of  the  electric  plant,  known  by  only  the  sages  and 
the  members  of  the  Sanhedrin,  were  employed,  as  a  ter- 
rible, invisible  power,  to  rid  the  temple  of  those  high 
priests  who  showed  inclination  towards  the  doctrines  of 
the  Sadducees.  The  Pharisees,  including  the  seventy-five 
members  of  the  Sanhedrin,  were  the  dominant  party. 
That  those  sages  knew  the  power  of  electricity  can  be  seen 
by  their  sayings  recorded  in  that  vast  encyclopedia,  the 
Talmud,  and  in  the  Midrash,  a  sort  of  appendix  to  the 
oral  law. 

Speaking  of  the  creation,  the  Midrash  says:  "With 
light  God  has  created  the  world."  The  sages  seem  to 
have  excelled  modern  scientists  in  their  knowledge  of 
nature's  mysterious  works.  They  took  the  prisms  of  light 
as  the  primary  atoms  from  which  life  was  evolved. 

Another  extract  from  the  same  book:  "The  primary 
light  was  so  powerful  that  it  illumined  all  space. "  Again : 
"The  Lord  saw  that  mankind  in  general  would  not  be 
worthy  to  behold  it."  The  Lord  therefore  hid  it,  to  be 
revealed  again  in  the  latter  days,  when  it  will  prove  a 
healing  power  for  the  righteous,  and  a  punishment  for 
the  wicked. 

The  Midrash  asserts  that  vegetables  developed  rapidly 
under  the  influence  of  that  light.  It  is  curious  to  notice 
that  the  same  result  has  recently,  been  discovered  in  the 
application  of  electricity  to  hasten  the  growth  of  plants. 
The  Talmud  (tract  Sanhedrin)  declares  that,  at  the  time 
of  the  flood,  the  incorrigibles  boasted  that,  if  the  Almighty 
withdrew  his  light,  they  could  produce  it  themselves.  The 
same  book  informs  us  that  Noah  used,  in  the  ark,  a  splen- 
did light  called  Zohar. 

The  Talmud  (tract  Betza)  forbids  any  Jew  to  produce, 
on  a  Sabbath  day,  light  out  of  earth,  dust,  or  water.  Out 
of  such  materials  what  light,  except  electricity,  can  be 
formed? 


HOUSE  OF  GOD.  33 


Having  proved,  by  undeniable  facts,  that  the  early 
sages  were  familiar  with  electricity,  \ve  shall  now  pro- 
ceed to  unfold  what  use  they  made  of  that  power  to  pro- 
mote partisan  purposes. 

XXII. 

THE  SECTS. 

At  the  time  of  the  second  temple,  the  Israelites  were 
divided  into  three  religious  parties — the  Pharisees,  the 
Sadduccees,  the  Essenes. 

The  Pharisees  constituted  the  most  powerful  sect.  The 
Sadducees  were  the  aristocratic  class.  The  Essenes  were 
made  up  from  the  dreamers  and  idealists,  briefly  termed 
the  Mystics. 

The  Pharisees  believed  in  a  future  life,  and  observed 
the  Mosaic  laws,  in  accordance  with  their  spiritual  mean- 
ing. Hence  arose  the  oral  law. 

The  Sadducees  accepted  the  literal,  but  not  the  spirit- 
ual, meaning  of  the  law.  They  therefore  declined  to  ac- 
cept the  idea  of  a  future  life,  because  it  was  not  expressly 
mentioned  in  the  Scriptures.  They  moved  mainly  in  the 
highest  circles  of  society,  and  their  motto  was:  "Eat, 
drink,  die!"  In  their  view,  death  was  the  finale. 

The  Pharisees  were  zealous  Jews,  ready  to  fight  for 
God  and  country,  and  willing  to  die  for  a  patriotic  or 
religious  cause.  On  the  other  hand,  the  Sadducees  were 
selfish,  and  lacking  patriotism.  As  long  as  they  could 
satisfy  their  appetites,  they  cared  not  who  ruled  the 
country. 

The  Essenes  were  a  quiet,  inoffensive  portion  of  the 
community,  caring  for  naught  but  spiritual  development. 
While  the  Pharisees  were  sharpening  their  swords  to 
make  ready  to  wage  war  with  the  Roman  foreigners,  the 
Essenes  were  devising  spiritual  weapons,  wherewith  to 
fight  the  devil  and  his  imps.  The  Essenes  cultivated  ab- 
stinence ;  the  Sadducees  rioted  in  indulgence. 

Politically  regarded,  the  Essenes  were  nearly  a  cipher 
so  far  as  influence  is  concerned.  The  Pharisees  held  the 
reins  of  power,  and  directed  the  course  of  affairs,  being 


_34 TREASUBES   OF  TWO   WOELDS. 

able  to  count  upon  the  good  will  and  quiet  assistance  of 
the  Essenes  in  matters  which  involved  religious  considera- 
tions. It  will  be  seen  that  only  two  rival  parties  existed 
in  the  commonwealth,  and  that  extreme  divergencies  of 
view  utterly  prevented  these  two  from  acting:  in  harmony. 
On  the  contrary,  the  breach  between  them  constantly 
widened. 

The  Protestants  and  Catholics  of  the  present  era  agree 
in  the  essentials  of  their  creed,  but  are  very  unlike  in  the 
conduct  of  their  religious  services.  They  thus  feebly  ex- 
press the  total  disagreement  which  separated  the  Pharisee 
from  the  Sadducee.  The  Pharisees  notably  advocated  the 
religious  ideas  of  the  masses,  the  popular  belief,  for  those 
in  any  age  who  take  no  interest  in  the  future  are  verily 
the  exception. 

The  Pharisees  became  trained  politicians. 

Having  obtained  the  power,  it  was  only  natural  that 
they  should  exert  every  effort  to  maintain  it.  Their  suc- 
cess demonstrated  their  political  expertness.  The  only 
advantage  the  Sadducees  had  was  that  they  could  so  cun- 
ningly make  personal  appeal  to  man's  inborn  desire  to 
enjoy  life.  For  the  thoughtful  and  well-informed  it  is 
not  always  a  simple  and  easy  task  to  detect  the  boundary 
line  between  the  rational  and  moderate  indulgence  and 
that  which  is  excessive.  Much  more  difficult  is  it  for 
the  heedless  and  inexperienced  to  recognize  the  same  dis- 
tinction. It  is  pleasing  to  notice  that  the  intelligent  rea- 
soning and  the  nobler  doctrines  of  the  Pharisees  far  out- 
weighed the  temptations  of  their  opponents. 

We  can  readily  perceive  that  the  insinuating  address 
of  the  Sadducees  might  be  a  source  of  great  danger  to 
the  entire  state,  and  introduce  great  corruption. 

For  the  purpose  of  illustration,  we  will  suppose  a  case. 
A  high  priest — we  propose  to  regard  him  primarily  as  an 
individual,  and  afterwards  in  his  official  capacity — owing 
to  his  natural  proclivities,  may  find  himself  ready  to  en- 
dorse and  to  embrace  the  sentiments  of  the  Sadducees. 
As  the  religious  head  of  the  nation  he  may  lead  the  ma- 
jority of  the  people  to  follow  him  into  the  ranks  of  his 
adopted  party,  and  thus  imperil  the  power  of  the  Phari- 


THE  SECTS.  35 


sees.  Especially  could  he  become  a  dangerous  man  in 
the  community,  if  he  should  descend  to  the  low  tricks 
and  paltry  arts  of  unscrupulous  politicians. 

In  order  to  guard  against  such  a  possibility,  as  we  have 
above  represented  hypothetically,  the  Pharisees  inaugu- 
rated a  policy  which  is  a  master  stroke  of  shrewdness,  and 
worthy  to  be  imitated  by  other  well-meaning  reformers. 

In  the  first  place,  they  began  to  break  up  by  degrees 
the  power  invested  in  the  hands  of  the  high  priest,  and 
thus  diminish  his  power  over  the  ignorant  masses.  Ac- 
cording to  the  Mosaic  law  no  place  of  worship  was  allowed 
to  be  erected  outside  of  the  temple.  The  Sadducees  ad- 
hered to  the  law.  Sacrifice  was  the  order  of  worship 
established  by  Moses.  The  Pharisees  began  a  crusade 
against  animal-sacrifices,  under  the  pretence  of  prevent- 
ing cruelty  to  animals.  They  installed  prayers  as  a  mode 
of  worship  and  erected  synagogues  in  opposition  to  the 
temple.  The  masses  welcomed  the  reform  with  delight, 
and  patronized  the  synagogues. 

The  next  movement  was  to  take  away  from  the  priest 
the  educational  authority,  by  establishing  regular  public 
schools,  and  appointing  non-priests  as  teachers. 

There  was  still  another  influential  power  left,  viz.,  that 
of  "Healers."  This  power  was  also  taken  away,  and  the 
priest  was  degraded  to  the  position  of  servant  of  the 
temple. 

At  the  time  of  the  first  temple,  a  leper,  or  any  man 
afflicted  with  a  skin  diseases,  was  brought  before  the  priest 
for  treatment.  At  the  time  of  the  second  temple  medical 
colleges  had  been  established,  and  regularly  graduated 
physicians,  non-priests,  attended  to  the  ailments  of  the 
people.  In  the  former  case,  when  the  priests  were  the 
healers,  if  a  leper  was  brought  before  them,  the  treatment 
consisted  in  his  being  locked  up  in  an  observation  room, 
with  the  result  that  he  would  either  be  declared  a  non- 
leper,  or  would  be  pronounced  to  be  one,  and  thus  become 
an  outcast  from  society. 

Under  the  new  regime,  medical  science  and  surgery 
had  made  such  progress  that  the  leper  no  longer  appeared 
before  the  priest  to  be,  perhaps  for  weeks,  the  object  of 


36 TBEASUBES  OF  TWO  WORLDS. 

such  ridiculous  care.  The  Talmud  (tract  at  Berochoth) 
says  that,  if  a  leper  wanted  to  celebrate  the  Easter  feast, 
he  went  to  the  Rofe — healer — and  after  the  latter  had 
operated  upon  his  diseased  skin,  he  as  well  as  the  healer 
could  come  into  the  temple  and  celebrate  his  Easter  lamb- 
offering. 

The  Pharisees  succeeded  in  their  schemes  of  reducing 
to  a  minimum  the  power  and  influence  of  the  high  priest. 
Then  they  undertook  an  additional  method  of  degrading 
him.  The  idea  was  to  investigate  his  principles,  and  for 
this  purpose  they  employed  the  agency  of  electricity. 
They  sought  to  discover  his  religious  sentiments.  We 
shall  now  disclose  the  trials  the  priest  underwent,  as  stated 
in  the  Talmud  (tract  at  Joma)  before  he  was  allowed  to 
enter  the  sanctuary,  to  remain  for  a  few  moments,  on  the 
day  of  Atonement.  Seven  days  before  the  day  of  Atone- 
ment, they  locked  up  the  high  priest  in  the  chamber  of  the 
temple,  which  was  called  the  "chamber  of  Pehadrin,"  and 
they  prepared  another  high  priest  in  case  the  first  one 
should  happen  to  be  unable  to  perform  the  service.  They 
also  had  another  wife  ready  for  him,  in  case  his  wife 
should  die,  for  the  Scripture  says:  "He  shall  atone  for 
himself  and  his  home." 

All  the  seven  days  he  practiced  the  manner  of  sprink- 
ling the  blood,  of  preparing  the  incense,  and  of  perform- 
ing the  sacrifice.  Three  members  of  the  court  were  con- 
stantly with  him,  to  teach  and  to  train  him,  all  the  seven 
days,  how  to  manage,  on  the  day  of  the  Atonement,  for 
what  occupied  him  but  a  few  moments  then.  These  three 
members  of  the  court  always  addressed  him  thus :  ' '  Our 
Lord,  High  Priest,  read  with  thy  mouth  what  we  have 
read  before  you,  perhaps  you  may  have  forgotten  some 
of  the  regulations,  or  perhaps  you  may  not  have  been 
taught  them." 

On  the  eve  of  the  Atonement  day,  they  showed  him 
various  bulls,  oxen,  and  lambs  in  order  that  he  might 
know  how  to  handle  the  sacrifice.  All  those  seven  days 
they  did  not  deny  him  any  kind  of  food  or  drink  he  de- 
manded or  desired,  with  the  exception  of  the  day  before 
the  "Atonement"  day.  On  that  day  he  was  allowed  only 


THE  SECTS.  3? 


a  prescribed  diet,  small  in  quantity.  On  the  eve  of  the 
Atonement  day,  the  members  of  the  court  brought  him  up 
to  the  garret  of  the  chamber  named  Abtinis,  and  there 
they  made  him  swear,  and  said  to  him:  "tinder  oath, 
our  Lord  High  Priest,  we  conjure  you  by  the  name  of 
Him,  who  made  his  home  (or  Shechinah)  here  in  this 
mansion,  that  thou  shall  not  alter  one  jot  of  the  instruc- 
tion we  have  given  you."  Then  they  handed  him  over 
to  the  elders  of  the  priests,  and  departed.  They  wept  at 
the  departure  and  he  wept. 

Then,  on  the  eve  of  the  Atonement  day,  the  younger  of 
the  priests  kept  him  alert  the  whole  night,  that  he  should 
not  be  sleepy,  and  when  he  showed  a  desire  to  sleep,  they 
drummed  with  fingers  on  the  table,  to  keep  him  wide 
awake.  They  read  to  him,  the  whole  night,  portions  of 
the  Scriptures. 

"The  whole  proceedings,"  the  Talmud  remarks,  "were 
to  impress  upon  him  that  he  should  not  do  as  the  Sad- 
ducees  do  when  they  bring  the  pan  of  incense  into  the 
place  of  the  holy  of  holies:  for  they  make  the  incense 
outside  and  then  bring  it  into  the  holy  of  holies. 

The  Pharisees  demanded  that  the  priest  shall  enter  the 
sanctuary  while  the  pan  produces  the  smoke,  as  it  is  writ- 
ten: "I  will  be  seen  in  clouds  (or  smoke)." 

The  minutes  spent  in  the  holy  of  holies  were  very  few 
and  when  the  bearer  of  incense  came  out  unhurt  he  gave 
at  night  a  banquet,  celebrating  the  occasion  as  specially 
a  holy  time. 

From  the  above  statement  we  learn  how  they  used  the 
power  of  electricity  as  a  medium  to  find  out  to  what  sect 
the  high  priest  belongs.  Once  a  year  the  machinery  of 
the  sanctuary  needed  fixing,  or  a  button  had  to  ba 
pressed.  Now,  in  order  that  the  priest  shall  perform  his 
duty,  and  not  know  what  he  is  doing,  they  order  him  to 
enter  the  holy  of  holies,  with  his  pan  of  incense  full  of 
smoke,  to  prevent  him  from  seeing  the  whole  machination, 
and  the  effect  of  his  visit. 

The  Sadducees  prepared  the  incense  outside,  and,  when 


38 TBEASTJBES    OF   TWO    WOBLDS. 

the  smoke  had  disappeared,  they  entered  the  sanctuary 
to  have  a  clear  view  of  the  surroundings. 

During  the  seven  days  of  his  seclusion,  under  the 
charge  of  the  three  members  of  the  court,  he  was  in- 
structed: "To  enter  the  holy  of  holies  enveloped  in  the 
smoke  of  his  pan :  to  follow  a  certain  course  of  directions, 
which  had  been  perfectly  outlined  to  him  in  his  previous 
instructions :  to  perform  a  certain  duty,  the  object  of 
which  was  not  revealed  to  him. ' '  Now,  if  the  high  priest 
was  a  Pharisee,  he  implicitly  obeyed  instructions;  if  he 
was  a  Sadducee,  he  violated  his  instructions  variously. 
He  prepared  the  incense  outside  the  sanctuary,  so  that  the 
smoke  escaped  before  he  entered  the  room,  and  he  had  a 
clear  view  of  all  his  surroundings.  Disobying  instruc- 
tions, he  began  to  tamper  with  the  machine,  and  coming 
in  contact  with  a  live  wire  received  a  fatal  shock. 

The  same  talmudical  tractat  cites  an  instance  of  such 
fatality:  A  high  priest,  who  was  a  Sadducee,  prepared 
his  incense  outside  the  sanctuary,  informing  his  father, 
who  was  also  a  Sadducee,  what  his  intentions  were.  The 
father  gave  his  approval,  adding:  "My  son,  we  are  still 
afraid  of  the  Pharisees."  After  the  son  had  entered  the 
sanctuary,  an  angel  came  and  kicked  him  in  the  face. 
The  outside  priests,  hearing  the  noise,  rushed  in  and  bore 
him  forth  a  corpse,  with  the  imprint  of  a  calf's  foot  be- 
tween his  shoulders. 

Many  great  Rabbis,  versed  in  all  ancient  wisdom,  have 
tried,  in  vain,  to  explain  the  unnatuarl  death  of  that 
priest.  My  opinion  is,  that  he  was  electrocuted.  We 
know  that  the  cherubim  on  the  ark  had  babe's  faces,  and 
calves'  legs,  according  with  the  ancient  conception  of 
angels;  and  that  the  church  today  paints  them  in  that 
fashion.  The  priest's  death  was  without  doubt  the  result 
of  his  own  foolish  imprudence.  Acting  without  regard 
to  instructions,  he  touched  one  of  the  cherubim  which  was 
charged  with  electricity,  and  the  passing  current  killed 
him,  leaving  the  imprint  between  his  two  shoulders. 

The  above  narrative  clearly  indicates  that  we  do  not 
have  to  read  between  the  lines  to  find  a  solution  of  the 
sanctuary  mystery. 


THE  SECTS.  39 


There  were  many  high  priests  at  the  time  of  the  second 
temple,  and  it  often  happened  that  one  was  taken  out  a 
corpse.  The  Talmud  informs  us  that  eighteen  high 
priests  served  the  first  temple  all  through  its  existence; 
and  that  eighty  high  priests,  in  like  manner,  served  the 
second  temple. 

Simon  the  righteous,  was  a  high  priest  for  forty  years. 
We  quote  from  the  Talmud,  that  in  his  last  year  he  said 
to  his  friends,  as  he  was  leaving  the  sanctuary:  "This 
year  I  shall  die."  They  inquired:  "How  do  you  know 
it?"  He  replied:  "In  all  the  previous  years  of  my  ser- 
vice, when  I  entered  the  sanctuary,  an  aged  one,  clad  in 
white  garments,  was  wont  to  enter  with  me,  and  also  to 
leave,  when  I  left.  This  year  he  entered  with  me,  but 
did  not  leave  with  me.  This  is  a  sign  that  I  shall  die 
this  year."  This  tale  is  suggestive. 

As  the  high  priest,  enveloped  in  the  dense  smoke,  came 
into  the  sanctuary,  could  not  some  electrician,  dressed  in 
white,  have  entered  with  him,  and  fixed  the  machinery 
without  being  observed? 

Again  from  the  Talmud:  A  high  priest  once  noticed 
that  a  certain  spot  of  the  floor  differed  from  the  rest. 
He  stooped  down  to  investigate.  While  thus  engaged, 
a  flame,  in  the  form  of  a  wire,  entered  his  nostrils  and 
burned  the  life  out  of  him,  without  charring  his  body. 
His  death  resembled  that  of  Aaron's  two  sons. 

When  the  Rabbis,  at  the  time  of  the  second  temple, 
began  to  shape  Judaism  into  a  scientific  religion,  an  ad- 
vance in  benevolence  kept  step  with  the  progress  of 
science.  The  gospel  of  kindness  began  to  be  announced 
to  the  nations.  The  Talmud  says:  "Love  they  neigh- 
bor." See  "Tractat  Sanhedrin. "  This  new  gospel  was 
particularly  intended  for  the  benefit  of  condemned  crimi- 
nals. The  ancient  method  of  putting  criminals  to  death 
were  considered  a  disgrace  to  humanity.  Strangulation, 
stoning  to  death,  etc.,  involved  too  much  cruelty.  The 
Rabbis  advocated  electrocution.  Of  course  we  do  not 
claim  for  them  a  knowledge  of  the  scientific  instrumental- 
ities which  are  in  vogue  in  the  nineteenth  century  of 
the  new  era. 


40 TEEASUBES  OF  TWO  WORLDS. 

The  same  authority  (Tractat  Sanhedrin)  describes  the 
method  of  electrocution.  "The  condemned  criminal  was 
placed  in  a  grave,  and  partially  buried.  His  hands  were 
tied.  A  metallic  wire,  called  aher,  was  placed  in  his 
mantle.  He  met  his  death  suddenly,  as  did  the  sons  of 
Aaron,  without  having  his  body  burned." 

What  need  have  we  of  further  proofs  that  the  Talmud 
refers  to  electrocution?  These  direct,  and  circumstantial, 
evidences  arrayed  before  us  are  enough  to  demonstrate 
our  theory. 

In  conclusion,  I  shall  add  only  two  more  extracts  de- 
rived from  "Tractat  Joma,"  and  "Pirkai  Aboth." 

"No  wind  could  bend,  or  whirl,  the  flame  of  the  altars, 
and  the  smoke  mounted  in  a  direct  line."  Surely  no 
ordinary  flame  would  thus  blaze,  no  ordinary  smoke  thus 
ascend.  Only  electricity  works  in  this  manner. 

The  next  fact  is  that  all  these  machinations,  and  all 
these  mechanisms,  were  devised  by  that  greatest  and 
grandest  of  the  original  Mahatmas,  Moses.  His  works, 
like  the  powers  of  electricity,  have  illuminated  the  world. 

Having  thus  described  the  temple,  which  took  the  place 
of  the  tent  of  Shem,  I  hope  to  still  further  enlarge  your 
acquaintance  with  the  far  distant  "Past." 

A  CROWNED  MAHATMA— KING  SOLOMON'S 
TELEPHONE. 

There  is  a  legend  in  the  Talmud  (Tractat  Erubin)  that 
King  Solomon  made  two  reforms.  One  of  these  is  called 
the  Eirub.  This  signifies  the  erection  of  poles,  with  con- 
necting wires,  encircling  the  entire  limits  of  a  city,  and 
showing  the  exact  length  of  a  Sabbath  day's  journey. 
Beyond  these  poles,  nothing,  not  even  a  handkerchief,  is 
allowed  to  be  carried  upon  the  Sabbath. 

The  second  reform  required  the  washing  and  uplifting 
of  the  hands,  both  before  and  after  meals. 

The  Talmud  remarks  that  Kink  Solomon  had  "created 
ears  for  the  law"  by  these  two  reforms.  The  Talmud 
adds  that,  when  King  Solomon  made  these  two  reforms,  a 


A  CROWNED  MAHATMA. 41 

daughter  of  a  voice  was  heard  saying:  "Be  wise,  my 
son,  and  my  heart  will  rejoice  too."  The  entire  scope 
of  these  narratives  is  shrouded  in  mystery.  There  must 
be  some  hidden  meaning.  Certainly  the  erection  of  poles, 
connected  by  wires,  in  order  to  define  the  limits  of  a  Sab- 
bath day's  journey,  is  not  in  itself  a  very  remarkable 
affair;  does  not  indicate  the  possession  of  wisdom,  merit- 
ing special  praise. 

If  any  of  my  readers  have  had  occasion  to  travel 
through  parts  of  Asia,  Russia,  and  Galicia,  they  must  have 
observed,  with  some  surprise,  wooden  pillars,  or  poles, 
similar  to  our  telegraph  poles,  and  quite  a  distance  in 
their  extent.  Every  city  and  town  inhabited  by  orthodox 
Jews,  makes  an  exhibit  of  these  poles.  If  you  inquire 
what  they  are  for,  you  will  receive  the  reply:  "It  is  the 
Eirub  (Sabbath  boundary),  and  no  one  is  allowed,  by  the 
oral  law,  to  carry  anything  beyond  them  on  the  Sabbath." 
If  you  examine  the  oral  law,  the  Talmud,  throughout  its 
entire  code,  you  will  find,  with  but  one  exception,  no  law 
having  reference  to  Sabbath  boundaries.  The  purpose  of 
this  exception  is,  that  King  Solomon  was  the  first  to  order 
these  boundaries;  and  that  the  present  code  of  laws,  in 
this  regard,  is  merely  the  result  of  addenda,  made  at 
different  times,  by  divers  Rabbis.  It  seems,  to  say  the 
least,  to  be  very  inconsiderate  to  credit  the  wisest  of  men 
with  being  the  author  of  such  an  insignificant  religious 
invention,  if  that  is  all  it  amounted  to. 

Carefully  reading  between  the  lines  of  the  legend,  a 
new  idea  enters  our  minds,  and  listening  closely  with  the 
ears  of  our  imagination,  we  seem  to  hear,  still  echoing  in 
the  air,  the  voice  of  the  great  Mahatma,  King  Solomon, 
who  employed  a  telephone  of  his  own  invention. 

When  King  Solomon  had  exhausted  the  public  treasury, 
by  his  withdrawal  of  funds  to  build  the  temple,  and  to 
support  a  most  luxurious  court,  together  with  his  thou- 
sand wives  and  concubines,  he  was  compelled  by  his 
straitened  circumstances  to  resort  to  oppression  to  relieve 
his  pecuniary  distress.  His  subjects  dismayed  and  dis- 
couraged by  the  heavy  taxation,  threatened  a  revolution. 
Fearing  this,  he  took  every  precaution  to  preserve  order. 


42 TBEASURES  OF  TWO  WOBLDS. 

He  especially  felt  uneasy  with  reference  to  the  rest-day, 
the  Sabbath,  because  their  riots  might  arise  among  the 
idle  rabble. 

Among  other  expedients  to  hold  the  people  in  subjec- 
tion, he  gave  orders  that  poles,  connected  by  wires,  should 
be  erected  about  the  city  so  as  to  mark  the  limits  of  a 
Sabbath  day's  journey.  No  articles  were  allowed  to  be 
borne  beyond  or  across  these  limits.  He  borrowed  his 
idea,  in  part,  from  Moses  in  the  days  of  encampment. 
This  prohibition  prevented  the  carrying  of  weapons  in 
either  direction.  Thus  those  outside  could  not  join  forces 
with  those  inside  the  limits. 

This  Sabbath  boundary-business  had  another  aspect  of 
a  secret  character.  It  became  a  means  of  speaking  so  as 
to  be  heard  at  a  long  distance,  in  every  direction.  The 
poles  were  probably  extended  indefinitely.  Thus  King 
Solomon  was  enabled  to  communicate  speedily  with  all 
parts  of  his  realm. 

When  King  Solomon  first  tried  his  new  invention  bj 
telephoning  to  some  governor  of  a  province,  inquiring 
about  affairs,  the  listener  addressed  must  have  heard  with 
astonishment  the  distinct  tones  of  the  speaker.  In  his 
great  bewilderment  he  replied  to  his  royal  master:  "Be 
wise,  my  son,  and  my  heart  will  rejoice  too." 

The  Talmud  says  that,  when  King  Solomon  had  com- 
pleted his  system  of  "Sabbath  boundaries,"  a  Bath  Kol 
was  heard  saying:  "Be  wise,  my  son,  and  my  heart  will 
rejoice  too."  That  "Bath  Kol"  was  the  first  reply  of 
admiration  to  the  crowned  inventor ;  and  Bath  Kol,  which 
means  the  daughter  of  the  voice,  became  the  proper  poeti- 
cal term  for  the  voice-transmitter,  the  telephone,  other- 
wise known  as  the  Sabbath  boundaries." 

Of  course  this  invention,  like  all  other  scientific  inven- 
tions of  those  early  times,  was  hidden  under  a  religious 
cover,  in  order  that  its  real  use  might  be  withheld  from 
the  people's  knowledge;-  for  they  were  held  in  subjec- 
tion by  means  of  miracles  and  wonders,  which  were  merely 
scientific  tricks.  This  is  what  the  Talmud  meant  in  its 
assertion  that  King  Solomon,  in  establishing  the  "Sab- 
bath-boundaries," added  ears  to  the  law;  for  the  after- 


A  CBOWNED  MAHATMA. 43 

sages  knew  the  secrets  of  his  invention,  and  successfully 
made  use  of  them  to  keep  the  masses  under  the  bond  of 
law  and  order.  Possibly  King  Solomon  alludes  to  his  in- 
vention in  Ecclesiastes :  "And  the  bird  of  the  sky  carries 
the  voice." 

The  crowned  Mahatma,  Solomon,  was  called  the  wise 
man  in  his  own  time,  and  no  one  today  presumes  to  dis- 
pute with  him  the  claim  to  that  honorable  distinction. 
"Well  did  he  understand  the  laws  of  nature,  and  how  to 
employ  her  forces. 

The  Tosepta  declares  that  King  Solomon  placed  an  iron 
lance  upon  the  roof  of  the  temple  to  ward  off  the  light- 
ning. According  to  this,  Benjamin  Franklin  was  not  the 
first  inventor  of  the  lightning-rod.  It  was  the  misfortune 
of  these  ancient  inventions  that,  in  order  to  screen  their 
real  use,  they  were  disguised  under  the  mantle  of  religious 
devices.  Owing  to  their  limited  employment,  they  grad- 
ually fell  into  disuse,  and  then  were  forgotten  in  the  lapse 
of  time. 

The  Kabbis  of  the  Talmud,  and  the  sages  of  the  second 
temple  period,  employed  the  Bath  Kol  (the  daughter  of 
the  voice)  on  many  occasions;  in  later  times  it  served  as 
an  oracle  for  the  benefit  of  the  masses,  who  are  very  open 
to  deception  on  account  of  their  ignorance. 

The  readers  of  the  Talmud  are  often  surprised  to  learn 
how  rapidly  rumor  was  scattered  far  and  wide  in  ancient 
times,  when  railroads  were  unknown,  and  telegraphic 
communications  unthought  of  through  the  aid  of  elec- 
tricity. We  find,  however,  that  such  rapid  circulation 
of  news  was  made  possible  through  the  Bath  Kol,  or  by 
letters  communicated  from  above. 

There  was  once  a  hot  dispute  between  the  famous  Rabbi 
Eliezer  and  his  opponents  in  the  College,  concerning  the 
interpretation  of  a  certain  law.  At  the  close  of  this  vio- 
lent word-wrangling,  Eliezer  announced  his  decision  to 
refer  to  the  Bath  Kol,  and  his  opponents  ridiculed  the 
idea.  It  must  have  been  that  the  Rabbi  appealed  to  a 
sage  who  lived  a  long  distance  off,  for,  when  the  reply 
was  received  through  the  medium  of  the  Bath  Kol,  the 
telephone,  the  opponents  refused  to  receive  it. 


44  TBEASUBES  OF  TWO  WOBLDS. 

If  by  the  Bath  Kol  was  meant,  by  a  heavenly  voice,  then 
the  sages  would  have  accepted  it.  As  it  was  simply  an 
ordinary,  human  voice  talking  through  a  mechanical 
device,  they  discarded  it. 

Tradition  relates  that  the  high  priest,  Simon  the 
righteous,  came  out  from  the  sanctuary  once  on  Atone- 
ment day,  and  announced  that  he  heard  the  Bath  Kol  say: 
"Our  soldiers,  now  on  the  battle-field,  have  achieved  a 
great  victory  over  the  enemy";  and  that  the  voice  spoke 
in  the  Chaldean  tongue. 

This  goes  to  prove  that  the  telephone  was  established 
in  the  temple,  and  that  the  message  to  the  high  priest  was 
transmitted  by  its  operation,  although  the  masses  regarded 
it  as  a  voice  from  heaven.  The  Eabbis  have  a  tradition 
that  the  angels  understood  all  the  languages  spoken  on 
earth,  with  the  exception  of  the  Chaldean. 

This  ought  to  settle  the  point.  If  the  message  was  in 
the  Chaldean  tongue,  it  did  not  come  from  heaven.  It 
was  only  a  dispatch  from  the  army-general  sent  to  the 
high  priest,  and  couched  in  the  Chaldean  language  for 
governmental  purpose.  The  Chaldean  in  ancient  times 
was  employed,  as  is  the  French  language  today,  for  diplo- 
matic intercourse. 

A  deep,  scientific  meaning  underlies  the  Rabbinical  idea 
that  the  angels  are  unfamiliar  with  Chaldean.  The  in- 
tention was  to  draw  a  line  between  faith  and  science,  be- 
tween facts  and  fiction,  between  reason  and  feelings.  As 
the  scientific  books  were  written  in  Chaldean,  of  course 
the  angel,  the  child  of  fiction  and  faith,  could  not  read 
them.  What  a  sublime  thought ! 

From  all  the  above-mentioned  facts,  we  find  that  a  per- 
fect scientific  system,  based  upon  the  knowledge  of  the 
laws  of  nature,  was  observed  by  the  enlightened  Jewish 
priests,  prophets,  sages,  and  Rabbis,  in  order  to  keep  the 
masses  in  subjection  to  law  and  order;  and  that  many  a 
miracle,  or  wonder,  wrought  by  those  past  Biblical 
Mahatmas,  was  performed  through  the  agency  of  elec- 
tricity, in  accordance  with  the  methods  adopted  by  the 
father  of  the  Mahatmas,  Moses. 


ELIJAH,   THE   GRAND   MAHATMA. 45 

ELIJAH,  THE  GRAND  MAHATMA,  OR  A  PROPHET 
ELECTRICIAN. 

The  Jews  never  attempted  to  worship  saints,  or  other 
mediators,  since  they  were  always  in  direct  communica- 
tion with  the  Almighty.  There  is,  however,  the  life  of 
one  Mahatma  so  interwoven  with  the  threads  of  the 
religious  Jewish  life  that  it  assumes  the  form  of  a  "Saint 
Cult."  That  Mahatma  is  no  other  than  the  prophet 
Elijah,  who  was  suddenly  translated  from  earth  to 
heaven,  without  the  intervention  of  death;  ascending  up- 
ward out  of  sight  on  the  wings  of  the  whirlwind,  after 
the  chariot  of  fire,  drawn  by  horses  of  the  same  element, 
had  passed  between  him  and  Elisha,  his  companion. 

This  wonderful  immortal  mortal  was  a  most  conspicu- 
ous figure  in  both  the  civil  and  the  religious  life  of  the 
Jews. 

When  a  child  is  circumcised,  a  throne  is  set  for  that 
prophet,  who  is  supposed  to  be  present  at  every  ceremony 
of  that  kind.  A  cup  of  wine  is  also  put  aside  for  him  on 
Easter  night,  when  the  Jews  celebrate  their  national  liber- 
ation. The  prophet  is  not  regarded  as  an  idler ;  like  those 
celestial  beings,  whose  sole  occupation  is  to  sing,  with 
harp-accompaniment,  the  unvarying  song  of  the  Halle- 
lujah. 

He  is  continually  busy,  and  is  supposed  to  be  ubiquit- 
ous, though  never  visible.  With  worthy  mortals  he 
studies  the  secrets  of  nature,  revealing  to  them  the  mys- 
teries of  life,  and  also  its  laws. 

At  the  same  time  he  goes  to  help  the  worthy  poor  in 
their  daily  troubles.  To  some  he  reveals  where  hidden 
treasure  can  be  found;  to  others  he  teaches  some  wonder- 
cure,  which  helps  them  to  earn  a  living. 

It  is  the  fond  desire  of  every  Jew  to  see  the  prophet 
Elijah,  but  only  those  of  the  school  of  the  Mahatmas,  the 
wonder  Rabbis,  see  him  often,  since  they  are  under  his 
control.  The  imprint,  which  this  prophet  has  left  upon  the 
Jewish  life,  is  derived  from  two  sources;  his  Mahatma 
miracles  in  the  first  place,  and,  secondly,  the  tradition 


46 TBEASTJBES   OF  TWO   WOBLDS. 

of  some  of  the  original  Mahatmas,  whom  he  especially 
influenced. 

For  instance  we  cite  Rabbi  Simon  Bar  Jochai  and  his 
son  Eliezer.  They  were  hidden  in  a  cave  for  thirteen 
years,  and  had  for  a  sole  visitor  the  prophet  Elijah.  He 
taught  them  the  mysteries  of  the  Cabala,  which  they  sub- 
sequently published  as  the  "great  work,"  under  the  name 
of  Zohar,  the  light. 

A  careful  investigation  of  the  works  and  acts  of  that 
miracle-worker  will  convince  us  that  he  was  a  good 
disciple  of  the  Mosaic  school,  and  that  he  walked  in  the 
path  of  truth,  illumined  by  the  light  of  electricity. 

WORKS  OF  ELIJAH. 

The  school  of  the  prophets  was  divided  into  two  classes 
— the  seers  and  the  prophets.  The  former  class  could 
look  into  the  far  distant  future  and  relate  their  visions. 
The  latter  class  were  workers,  not  talkers.  The  prophet 
Elijah  and  his  favorite  disciple,  Elisha,  were  members  of 
the  latter  class.  These  two  prophets  performed  miracles 
on  a  scientific  plan,  by  virtue  of  their  knowledge  of  the 
laws  of  nature,  and  also  because  they  were  familiar  with 
the  secrets  of  electricity. 

It  was  the  invisible  current  of  electricity  which  burned 
the  soldiers  of  the  Jewish  king,  when  they  came  to  cap- 
ture the  prophet,  in  obedience  to  the  command  of  the 
king.  It  was  through  the  agency  of  electricity  that  they 
effected  cures  in  most  hopeless  cases. 

It  was  by  this  power  they  brought  the  dead  to  life 
again.  It  was  by  the  aid  of  electricity  that  the  fire  was 
made  to  burn  upon  the  altar,  on  Mount  Carmel,  to  the 
great  astonishment  of  the  beholders.  The  prophet  built 
his  altar,  and  surrounded  it  with  water.  The  onlookers 
were  perfectly  mystified,  for  they  deemed  it  impossible 
for  fire  to  burn  in  the  midst  of  water.  That  miracle 
decided  the  fate  of  the  faith;  and  the  idolatrous  priests 
were  thus  doomed  to  death  by  the  success  of  Elijah,  while 
the  cheering  multitude  exclaimed  with  loud  outcries: 
"Jehovah  is  the  only  God." 


WORKS  OF  ELIJAH. 47 

It  is  probable  that  Elijah  divided  the  water  into  its 
component  parts,  separating  the  oxygen  from  the  hydro- 
gen. If  this  was  the  case  he  proved  himself  a  natural 
philosopher,  and  made  good  use  of  his  scientific  knowl- 
edge to  restore  and  re-establish  the  Mosaic  faith.  He 
showed  himself  to  be  a  worthy  disciple  of  the  great 
Mahatma. 


THE   WONDERS   OF   THE   ORIGINAL   MAHATMAS. 

INTRODUCTION. 

The  sages  of  the  Talmud  received  their  mystic  knowl- 
edge from  the  school  of  the  prophets,  and,  as  a  rule,  they 
made  improvements  in  all  the  departments  of  science  and 
art.  The  miracles  performed  by  the  Mahatmas  of  the 
Talmud  rejected  all  appearance  of  divine  mystery,  and 
presented  themselves  as  scientific  performances.  We  are 
filled  with  astonishment,  as  we  behold  the  vast  wealth  of 
scientific  expositions  stored  away  in  the  Talmudical 
repertory.  We  see  a  large  number  of  the  once  hidden 
forces  of  nature  brought  to  light;  and  that  many  power- 
ful forces,  of  whose  existence  the  original  Mahatmas  were 
utterly  ignorant,  are  made  to  serve  general  purposes  of 
utility.  Among  these  forces,  with  which  modern  scient- 
ists are  so  familiar,  we  mention  hypnotism.  The  Tal- 
mudical Mahatmas  were  acquainted  with  all  the  phases 
of  this  power,  and  made  as  extensive  a  use  of  it  as  we 
of  today  make.  Of  course,  some  of  their  wonderful  do- 
ings, such  as  raising  the  dead  and  kindred  mysteries,  can- 
not be  explained  on  a  scientific  basis.  Still,  as  in  nature 
nothing  is  impossible,  these  prodigies  betray  a  fuller  un- 
derstanding of  natural  powers.  Nature  often  conceals 
from  us  secrets,  which  we  are  impatient  to  uncover.  The 
Talmudical  Mahatmas  were  the  first  to  conceive  the  idea 
that  man  is  a  reproduction  of  the  cosmos,  and  that  he 
consequently  possesses  hidden  powers,  that  can  be  de- 
veloped. Starting  upon  that  assumption,  they  com- 
menced a  system  of  self  study,  and  got  upon  the  right 
track  to  make  a  solution  of  many  phenomenal  problems. 


48 TBEASUBES  OF  TWO  WOBLDS. 

Modern  scientists  are  beginning  to  travel  along  the  same 
path. 


RABBI  MEIER  BAAL  HANE8. 

There  are  Jews,  both  men  and  women,  who  are  igno- 
rant of  the  fact  that  a  prophet,  named  Hosea,  once  lived ; 
or  that  there  once  existed  a  seer  called  Amos.  All  of 
them  know,  however,  the  name  of  Rabbi  Meier  Baal 
Hanes,  the  man  of  wonder.  His  name  is  a  household  term 
in  every  Jewish  family,  whatever  may  be  its  country, 
sect,  or  tribal  distinction.  In  the  house  of  the  orthodox 
Jew,  a  thin  box  is  nailed  to  the  wall,  or  suspended  from 
it,  with  a  Hebrew  inscription,  Zedakah  Le  Reb  Meier  Baal 
Hanes.  This  means:  "Alms  to  Rabbi  Meier,  the  man  of 
wonder."  If  the  good  wife,  or  the  pious  husband,  is 
disturbed  at  night  by  horrible  visions  in  their  dreams, 
they  put  some  coin  into  the  box,  saying,  "God  of  Meier 
answer  me";  thinking  that  the  calamities  to  come,  be- 
tokened by  the  dream,  have  been  averted.  Men  engaged 
in  business,  or  in  speculations,  when  about  to  enter  upon 
some  special  undertaking,  vow  so  much  money  to  the  box 
if  they  are  successful.  If  a  member  of  the  family  is  sick, 
they  promise  a  donation  of  a  certain  sum  to  the  box  of 
Rabbi  Meier,  provided  the  invalid  recovers.  The  money 
in  these  boxes  is  collected  monthly,  and  sent  to  Palestine 
to  help  the  poor,  and  to  maintain  charitable  institutions 
there. 

There  were  Mahatmas  greater  than  Rabbi  Meier,  whose 
power  to  work  wonders  exceeded  his,  yet  not  one  of  them 
became  such  a  national  and  patron  saint  as  he  did.  The 
reason  of  this  fact  is  inexplicable. 

The  Talmud  maintains  that  a  Roman,  who  once  as- 
sisted Rabbi  Meier  to  escape  from  confinement,  was  con- 
demned to  death.  On  the  way  to  execution,  he  cried: 
'God  of  Meier  help  me!"  By  some  miracle  his  life  was 
saved. 

Rabbi  Meier  lived  in  the  midst  of  stirring  national 
events.  His  life  was  spared  for  nearly  fifty-four  years 


BABBI  MEIEB  BAAL  HANES. 49 

after  the  destruction  of  the  second  temple,  and  after  the 
battles  of  Bar  Kochba  had  been  fought  and  lost.  He  was 
the  "favorite  disciple  of  Rabbi  Akiba,  and  the  most  inti- 
mate pupil  of  Elisha  Ben  Abuja,  the  Jewish  Faust."  He 
was  deeply  versed  in  Rabbinical  lore,  and  his  decisions 
with  regard  to  it  were  often  considered  as  laws  by  the 
sages.  He  was  also  a  great  fabulist;  was  deeply  versed 
in  traditional  lore;  ever  had  a  story  ready  for  sake  of 
illustration. 

Like  the  other  patriotic  sages  of  that  day,  he  was  per- 
secuted by  the  Romans.  One  day  the  Roman  police  were 
in  search  of  him,  when  Elijah,  the  prophet,  came  to  his 
rescue,  having  assumed  the  disguise  of  a  demimonde,  and 
shamelessly  embraced  him!  The  Romans,  viewing  this 
indecent  conduct,  said:  "This  is  not  Rabbi  Meier,  for  he 
is  a  pious  Jew,  and  would  not  tolerate  such  actions." 
They  did  not  arrest  him,  and  he  escaped  into  Babylon. 

In  his  life,  Rabbi  Meier  was  involved  in  a  tragedy  which 
served  as  a  model  for  Goethe 's  Faust.  His  master,  Elisha 
Ben  Abuja,  once  became  interested  in  mystic  lore,  for  he 
had  always  striven  to  find  out  the  truth.  Like  Faust,  he 
was  sincere,  honest,  ever  in  search  of  truth.  Like  Faust, 
while  on  the  right  path  he  met  with  misfortune.  He  be- 
came so  confused,  while  engaged  in  study  of  the  mystic 
and  cabalistic  ideas,  that  his  mind  was  unbalanced,  and 
he  cast  himself  aloof  from  all  religious  affiliations.  He 
made  every  conceivable  endeavor  to  wound  and  insult 
the  religious  feelings  of  the  people  at  large,  and  especially 
the  feelings  of  his  own  people.  The  sages  avoided  him, 
and  surnamed  him  Acher — which  means  another,  a 
stranger.  Rabbi  Meier,  our  liberal-minded  Mahatma,  re- 
fused to  desert  his  friend  and  pupil.  Once  he  rode  horse- 
back, on  the  Sabbath,  thus  intending  to  insult  the  feelings 
of  his  people;  but  Rabbi  Meier  walked  in  order  to  hear 
words  of  wisdom  from  his  master. 

When  they  had  traveled  a  certain  distance,  the  master 
said  to  his  pupil:  "I  have  found  out  that  my  horse  has 
trotted  far  beyond  what  the  oral  law  allows  as  a  Sabbath 
day's  journey."  His  faithful  pupil  replied:  "Oh  mas- 
ter! if  you  are  so  wise,  why  do  you  not  leave  your  bad 


50 TBEASUBES    OF  TWO   WOBLDS. 

way  (and  repent),  and  return  unto  the  Lord."  The  mas- 
ter answered :  ' '  Oh  Meier !  I  heard  a  heavenly  voice  say- 
ing, 'return  ye  wild  boys,  except  Acher'  " — his  own  nick- 
name. Like  Faust,  he  went  from  bad  to  worse,  and  died 
in  an  agony  of  pain.  He  was  admitted  into  Paradise, 
where  the  righteous  enjoy  their  long  expected  reward  for 
all  they  have  suffered  on  earth.  When  Acher  appeared 
before  the  Heavenly  Court,  he  was  sentenced  to  join  those 
restless  and  naked  souls  which  wander  aimlessly  in  the 
universal  space.  He  could  not  be  condemned  to  hell,  be- 
cause of  his  knowledge;  and  he  could  not  be  admitted 
into  Heaven  on  account  of  his  enemies.  Rabbi  Meier 
said:  "It  will  be  better  for  him  to  be  punished,  that  he 
may  afterwards  gain  eternal  life,  than  to  be  everlastingly 
a  wanderer  in  empty  space.  When  I  die,  I  shall  bring 
smoke  forth  from  his  grave."  When  Eabbi  Meier  died, 
smoke  issued  from  Acher 's  grave. 

Then  Rabbi  Jochanan  said:  "We  had  one  among  us 
whom  I  could  not  save.  When  I  die,  I  shall  stop  the 
smoke  from  his  grave,  and  bring  him  into  eternal  life." 
When  Rabbi  Jockanan  died,  the  smoke  ceased  to  come 
from  Acher 's  grave,  and  the  people  knew  that  the  great 
gnostic  had  entered  into  the  enjoyments  of  Paradise. 


II. 

COMMENTS  BY  THE  COMPILER. 

Elisha  Ben  Abujah  is  the  counterpart  of  the  tragic  per- 
sonage known  to  us  as  Faust.  Both  strove  earnestly, 
with  the  highest  ambition,  to  unveil  the  face  of  truth. 
Both  failed,  and  both  fell.  Their  noble,  exalted  char- 
acters became  degraded;  their  hands  were  soiled  with 
sins  and  crimes.  After  Faust's  death,  Satan  gets  posses- 
sion of  his  soul,  and  he  is  saved,  finally,  only  by  the  glori- 
fied Gretchen,  the  representation  of  noble  womanhood; 
and  by  grace  and  mercy,  which  seems  very  irrational. 
Jewish  tradition  discards  this  doctirne,  regarding  mercy 
as  a  human  invention.  Nature  knows  only  justice,  and 
the  sinner  must  suffer  for  his  sins.  Hence  to  the  Jewish 


COMMENTS  BY  THE  COMPILER. 51 

mind  the  legend  concerning  Acher  seems  much  more  rea- 
sonable than  the  story  about  Faust.  The  latter  was  saved 
by  his  fiancee;  the  former  is  brought  into  Purgatory  by 
his  loving  pupil,  Rabbi  Meier,  in  order  to  save  his  soul 
from  an  aimless,  wandering  life.  There  justice  was 
meted  out  to  him,  and  then  he  was  fitted  to  enjoy  immor- 
tality. The  original  Mahatmas  had  a  clear  conception  of 
divine  justice,  and  their  teachings  betrayed  deep  philoso- 
phy. Such  teachings  will  meet  the  arguments  of  a  Her- 
bert Spencer,  as  their  keynote  is  cause  and  effect. 

III. 

THE    HYPNOTISTS— RABBI    SIMON    BEN    JOCHAI. 

Rabbi  Simon  Ben  Jochai,  who  lived  in  the  first  century 
of  the  present  era,  was  one  of  the  original  Mahatmas. 
Besides  performing  wonders,  he  was  a  perfect  adept  in 
hypnotism.  Tradition  credits  to  him  and  his  son  Eliezer 
the  authorship  of  the  Zohar,  the  Bible  of  the  mystics. 
Both  father  and  son  were  deeply  versed  in  mystical  lore, 
and  in  the  knowledge  of  nature's  laws.  The  Talmud  ex- 
plains how  they  acquired  their  wonderful  development,  as 
follows :  On  one  occasion,  Rabbi  Jehuda,  Rabbi  Josi,  and 
Rabbi  Simon,  the  original  Mahatmas,  were  seated  to- 
gether, and  in  their  company  was  Jehuda  Ben  Gerion. 
They  were  enjoying  an  intellectual  symposium.  Rabbi 
Jehuda  began  to  praise  the  works  of  the  Romans,  as  ex- 
hibited in  their  roads,  bridges,  bath-houses.  Rabbi  Josi 
listened  in  silence.  Rabbi  Simon  Ben  Jochai  added : 
' '  They  consult  only  their  profit  and  pleasure.  They  build 
markets  to  accommodate  harlotry;  bridges  to  take  toll; 
bath-houses  for  enjoyment  and  comfort."  Jehuda  Ben 
Gerion  went  out  and  reported  the  remarks  of  Rabbi  Simon 
Ben  Jochai.  When  the  report  reached  the  Roman  author- 
ities, they  decided  to  elevate  R.  Jehuda  to  a  high  position. 
As  for  the  non-committal,  R.  Josi,  he  was  exiled  to 
(modern  Sefad)  a  city  in  Palestine.  R.  Simon  Ben  Jochai, 
who  had  spoken  insultingly,  was  sentenced  to  death. 
When  R.  Simon  heard  of  this  sentence,  he  and  his  son  hid 
themselves  in  the  College.  The  Rabbi's  wife  supplied 


52 TREASURES  OF  TWO  WOBLDS. 

them  daily  with  bread  and  water.  After  a  while  the 
Rabbi  said  to  his  son,  "Women  are  apt  to  divulge  secrets, 
and  your  mother  may  be  led  to  disclose  our  hiding-place ; 
therefore,  I  deem  it  safer  to  seek  a  new  refuge."  They 
fled  and  found  a  hiding-place  in  a  cave  in  the  mountains. 
In  this  cave  they  lived  thirteen  years,  absolutely  by  them- 
selves, procuring  their  food  from  a  tree  near  by.  This 
fruit  was  called  St.  John's  bread.  A  well,  also  close  at 
hand,  supplied  them  with  water.  The  tree  and  the  well 
\vere  miraculously  created  for  them.  For  thirteen  years 
they  sat  on  sand,  engaged  in  study.  They  put  on  their 
clothes  only  at  time  of  prayer,  so  that  they  should  not 
wear  them  out. 

During  this  long  term  of  seclusion,  Elijah,  the  prophet, 
was  their  sole  visitor.  He  came  at  intervals  to  reveal  to 
them  the  mysteries  of  life,  and  the  laws  of  nature.  Tra- 
dition claims  that,  during  these  years,  they  composed  the 
famous  cabalistic  book,  the  Zohar.  At  the  end  of  thir- 
teen years,  the  prophet  Elijah  came  before  the  entrance 
of  the  cave,  exclaiming:  "Who  will  notify  Simon  Ben 
Jochai  that  the  Emperor  is  dead  and  his  decrees  are  null 
and  void?"  Having  these  tidings,  they  left  the  cave.  As 
they  walked  along  the  road  they  noticed  the  people 
ploughing  and  sowing,  and  said:  "These  people  care  not 
for  the  life  eternal,  but  busy  themselves  with  matters  of 
the  present  life."  They  fastened  their  gaze  upon  these 
laborers,  until  they  were  burned.  Then  the  daughter  of 
the  voice — Bath  Kol — was  heard  saying:  "You  will  deso- 
late the  world.  Return  to  your  cave."  Then  they  went 
back  to  their  cave,  and  spent  one  year  there,  occupied  as 
before.  At  the  end  of  this  period  they  said  to  them- 
selves: "The  trials  of  the  wicked  in  purgatory  last 
twelve  months,  and  we  have  been  here  that  time."  Then 
the  Bath  Kol  was  heard  saying:  "Leave  the  cave,"  and 
they  left.  Whatever  inflictions  were  caused  by  R.  Eliezer 
were  cured  and  healed  by  his  father,  R.  Simon. 

When  R.  Pinchas,  his  father-in-law,  heard  that  his  son- 
in-law  had  appeared,  he  hurried  to  receive  him,  and  while 
embracing  him,  noticed  that  his  skin  was  full  of  holes  and 
deep  cuts,  the  result  of  his  sad  experience.  He  shed  salt 


THE  HYPNOTISTS.  53 


tears,  and  the  drops  falling  into  the  deep  cuts  caused 
them  to  smart.  Then  the  father-in-law  still  weeping  said : 
"Woe  to  me,  that  I  see  you  in  such  a  condition."  The 
son-in-law  replied:  "If  you  had  not  found  me  in  such  a 
condition,  you  would  not  have  found  me  the  possessor  of 
my  present  knowledge  and  power. 

As  Rabbi  Simon  was  walking  in  the  street  one  day,  he 
met  Jehuda  Ben  Gerion,  who  was  the  cause  of  his  troubles 
as  above  related.  The  Rabbi  turned  and  fixed  his  eyes 
upon  him,  saying:  "Is  that  man  still  alive?"  A  few 
moments  later  Jehuda  Ben  Gerion  became  a  pile  of  bones. 

IV. 

DRIVING  OUT  A  DEMON. 

More  evil  edicts  against  the  Jews  were  decreed  by  the 
Emperor  of  Rome.  The  Jews  sent  a  deputation  to  Rome, 
under  the  leadership  of  R.  Simon  Bar  Jochai,  to  make 
effort  to  have  the  edicts  nullified.  While  they  were  on  the 
way  to  Rome,  Ben  Tolmion,  a  well  known  and  powerful 
demon,  offered  his  services  to  the  Rabbi.  The  latter 
turned  his  face  and  wept.  His  companions  asked  the 
cause  of  his  weeping,  and  he  replied:  ""Why  should  I 
not  weep?  The  hand-maid  of  my  grand-sire  (Hagar)  in 
time  of  her  perils,  talked  with  angels,  while  in  the  time  of 
my  nation's  peril  I  talk  with  a  demon.  Is  there  not  a 
reason  for  weeping."  His  companions  reminded  him  of 
the  condition  of  the  Jews,  and  urged  him  to  accept  the 
good  service  of  Ben  Tolmion,  the  powerful  demon.  The 
Rabbi  then  assented  to  the  proposition.  Ben  Tolmion 
told  him  that  he  had  a  grand  scheme,  whereby  to  win 
the  favor  of  the  Emperor.  Said  he:  "I  shall  gain  pos- 
session of  the  body  of  the  Emperor's  daughter,  and  throw 
her  mind  into  confusion.  Then  appeal  will  be  made  to 
the  magicians  to  use  their  charms  to  excision  me.  Of 
course  I  shall  not  budge.  Then  you  offer  your  help  to 
cure  her,  and  the  moment  you  say  'Quit,'  I  shall  leave 
her,  and  she  will  at  once  be  restored  to  health  and  reason. 
For  your  compensation  you  can  demand  the  recall  of  the 
evil  edicts."  The  Rabbi  was  delighted  with  the  demon's 


54 TEEASUBES  OF  TWO  WOBLPS. 

plan,  and  the  fiend  straightway  entered  the  body  of  the 
Emperor's  daughter,  torturing  her  with  intense  pains. 
The  magicians  tried  in  vain  to  drive  the  demon  out.  At 
last  Rabbi  Simon  offered  to  effect  a  cure.  His  offer  was 
accepted,  and  in  a  few  moments  the  damsel  was  all  right 
again,  to  the  great  astonishment  of  all.  As  a  reward  the 
Rabbi  secured  the  object  of  his  errand. 

V. 

HIS  SON  A  POLICEMAN,   OR  A  MAHATMA  WITH 

A  CLUB. 

Rabbi  Eliezer,  the  son  of  Simon  Bar  Jochai,  once  met  a 
policeman  on  his  patrol  in  quest  of  thieves.  The  Rabbi 
asked  him  how  he  could  be  sure,  who  is  a  thief,  and  who  is 
not.  Some  innocent  people  are  liable  to  fall  into  your 
hands.  The  policeman  rejoined:  "What  can  I  do,  as  I 
must  obey  the  orders  of  the  government."  Then  the 
Rabbi  said  to  him:  ''Listen,  I  will  tell  you  how  to  recog- 
nize the  guilty.  You  go  into  the  wine-houses,  in  the  last 
four  hours  of  the  night,  and,  if  you  find  a  man  slumbering 
with  his  cup  full  of  wine  before  him,  you  inquire  about 
his  reputation  and  occupation.  If  you  find  that  he  is  a 
student,  or  a  man  who  has  night-work  to  perform,  let 
him  alone,  for  he  is  work-tired.  If  on  the  contrary  you 
find  that  he  belongs  to  neither  of  the  above  classes,  then 
arrest  him  without  hesitation.  You  may  be  sure  that  he 
has  been  engaged  in  unauthorized  night  work,  and  is  too 
sleepy  to  drink."  This  suggestion  came  to  the  knowledge 
of  the  government,  and  thus  R.  Eliezer  was  politely  in- 
vited to  enter  the  police  service.  The  other  Rabbbis  felt 
this  to  be  a  disgrace  to  the  order,  and  one  Rabbi  gave  him 
the  sobriquet  of  vinegar,  and  said:  "Thou  son  of  wine, 
how  long  wilt  thou  deliver  people  to  be  slaughtered?" 
Rabbi  Eliezer  replied:  "I  am  destroying  the  thorns  in 
the  vineyard."  R.  Joshua  rejoined:  "Let  the  owner  of 
the  vineyard  come  and  destroy  the  thorns."  From  that 
time  he  was  not  on  good  terms  with  the  rest  of  the  Rabbis. 

He  was  an  invalid  and  suffered  much,  but  kept  up  his 
courage,  remarking  that  after  his  death  the  worms  would 


HIS  SOX  A  POLICEMAN. 55 

not  eat  Lis  flesh.  He  was  once  obliged  to  undergo  a  sur- 
gical operation,  and  the  portion  of  flesh  cut  off  lay  in  the 
hot  sun  for  a  long  time,  without  corruption  and  odorless. 
When  he  was  about  to  die,  he  called  to  his  wife  to  come 
and  receive  his  dying  words.  He  gave  order  that,  after 
his  death,  his  corpse  should  be  kept  in  the  garret ;  adding 
that  his  wife  should  have  no  fear,  and  that  he  would  not 
trust  the  Rabbis  to  bury  him.  His  wife  did  as  requested. 
The  corpse  remained  for  twenty  years  in  the  garret,  and 
was  perfectly  preserved  all  that  time.  During  that 
period  people  were  wont  to  come  to  the  house  to  settle 
claims.  After  each  side  had  presented  its  case  in  full, 
a  voice  would  be  heard  descending  from  the  garret,  call- 
ing each  party  by  name,  and  pronouncing  the  decision. 

At  last  his  father,  Rabbi  Simon,  came  in  a  dream — for 
he  had  been  dead  many  years — to  the  Rabbis,  saying: 
' '  There  is  with  you  one  whom  I  love ;  why  do  you  not  let 
me  have  him" — alluding  to  his  long-unburied  son.  The 
Rabbis  tried  to  bring  him  to  a  burial  place,  but  the  citi- 
zens refused  to  let  him  be  removed  from  the  garret,  be- 
cause the  city  had  been  protected  from  calamities  during 
the  long  period  of  his  lying  in  state. 

At  last,  on  the  eve  of  an  Atonement  day,  the  Rabbis 
employed  some  neighbors  to  remove  the  corpse  from  the 
garret,  and  to  carry  it  to  the  cave  where  his  father  had 
been  buried.  "When  they  reached  the  cave,  they  found  a 
snake  coiled  across  the  entrance.  The  Rabbis  said: 
"Snake,  make  place,  give  way  and  let  the  son  go  in  to  his 
father."  The  snake  obeyed,  and  they  buried  him  in  the 
cave  by  the  side  of  his  father. 

VI. 

RABBI  JOCHANAN. 

Rabbi  Jochanan  was  once  delivering  a  lecture,  and,  in 
the  course  of  his  remarks,  stated  that  in  the  latter  days 
the  Almighty  will  bring  precious  stones  thirty  cubits  in 
size,  arid  having  engravings  ten  or  twenty  cubits  in 
length,  and  will  thus  ornament  the  gates  of  Jerusalem. 
One  of  his  pupils  criticised  the  statement,  alleging  that 


56  TBEASTJRES   OF   TWO    WOBLDS. 

there  is  not  to  be  found  a  precious  stone  as  large  as  a 
bird's  egg,  much,  less  of  such  huge  dimensions. 

This  same  pupil  was  once  sailing  in  a  ship  on  the 
ocean,  and  saw,  far  down  in  the  depths,  angels  forming 
into  shape  precious  stones  of  the  above  mentioned  vast 
dimensions.  He  asked  the  purpose  of  those  stones,  and 
was  told  that  they  were  to  serve  as  ornaments  for  the 
gates  of  Jerusalem.  When  he  reached  home,  he  went  to 
his  master  and  told"  him  that  he  was  correct  in  his  asser- 
tion relative  to  the  precious  stores,  for,  said  he,  "I  have 
seen  such  stones  being  fashioned  by  the  angels  for  the 
very  purpose  you  mentioned."  The  -Rabbi  replied: 
"Ignoramus,  thou  didst  not  believe,  and  didst  mock  at 
the  wise  words  of  the  sages.  He  then  fixed  his  gaze  upon 
the  pupil,  and  the  latter  became  a  pile  of  bones. 


VII. 

FOOT-NOTES  OF  THE  COMPILER. 

People  of  all  ages  have  been  puzzled  how  to  account 
for  the  origin  of  precious  stones.  Under  this  collective 
term,  the  ancients  were  wont  to  include  gold  also.  Mod- 
ern science  has  succeeded  in  getting  glimpses  into  nature's 
secret  laboratory,  and  has  made  many  discoveries  there- 
in. The  special  department  for  these  elaborate  affairs  is 
the  ocean.  The  artists  and  workers  are  the  polyps,  and 
these  are  very  diversified.  One  kind  builds  the  coral- 
rsefs;  another  kind  penetrates  the  oyster-shell  and  forms 
the  beautiful  pearl.  The  result  of  the  saliva  of  the  polyp 
depends  upon  the  substance  with  which  it  comes  in  con- 
tact. Scientific  investigations  seem  to  show  that,  in  the 
early  ages,  the  ocean  covered  those  places  where  now  are 
chiefly  mined  the  precious  stones  and  other  valuables 
which  nature  has  in  store.  Eabbi  Jochanan  in  his  lecture 
alluded  to  the  ocean  as  the  most  secret  work-shop  of 
nature,  where  are  produced  and  fashioned  our  precious 
stones  and  valued  metals. 


BABBI  SHEISHETH. 57 

VIII. 

RABBI  SHEISHETH. 

Rabbi  Sheisheth,  the  blind  Mahatma,  was  deeply  versed 
in  Rabbinical  lore,  and  also  in  the  mystical  teachings  of 
the  Mahatmas.  He  was  called  Rabbi  Sheisheth  Sagi 
Nahor  (Rabbi  Sheisheth  the  great  light).  He  was  called 
the  great  light,  because  being  physically  blind  his  mental 
vision  reached  to  a  great  measure  of  acuteness — it  being 
a  doctrine  of  the  mystics  that  the  power  of  the  second 
sight  increases  in  the  ratio  of  the  decrease  of  the  natural 
sight.  It  was  announced  that  the  King  would  pass 
through  the  city,  and  everybody  turned  out  to  see  him. 
R.  Sheisheth  was  in  the  crowd.  A  Sadducee  asked  him 
where  he  was  going.  The  Rabbi  replied:  "To  see  the 
King  passing  through  the  city."  The  Sadducee  rejoined: 
"The  good  pitchers  go  to  the  river  to  draw  water,  but 
where  do  the  broken  ones  go?"  This  was  intended  as  a 
sarcasm.  The  Rabbi  felt  the  sting  and  said  to  the  Sad- 
ducee: "Come  and  I  shall  show  you  that  I  can  see  better 
than  you  can."  They  posted  themselves  in  a  good  posi- 
tion. First  there  came  a  legion  led  by  a  band  of  music, 
and  the  Sadducee  said,  "Here  is  the  King."  "No,"  re- 
plied the  Rabbi.  A  second  legion  followed  with  the  same 
result.  A  third  legion  marched  along  very  quietly,  and 
then  the  Rabbi  said,  "Here  is  the  King."  The  Sadducee 
was  nonplussed,  and  asked  the  Rabbi  to  explain  how  he 
could  thus  distinguish.  The  Rabbi  replied:  "The  earth- 
ly majesty  resembles  the  Heavenly.  The  Scripture  (1 
Kings  19 :11)  saith  that,  when  the  Almighty  appeared 
unto  Elijah  in  the  wilderness,  there  first  came  a  storm 
but  the  Lord  was  not  in  it ;  then  a  wind,  but  the  Lord  was 
not  in  it  either;  then  came  a  fire,  but  the  Lord  was  not  in 
it,  then  came  a  still  small  voice,  and  the  prophet  at  once 
recognized  the  presence  of  the  Lord.  Thus  I  knew  by 
the  uproar  that  the  King  was  not  in  either  the  first,  or 
the  second  legion.  I  knew  by  the  quietude  that  the  King 
was  in  the  third  legion."  When  the  King  pasesd  the  spot 
where  the  blind  sage  was  standing,  the  latter  pronounced 
the  benediction,  "Blessed  be  He  who  has  given  of  his 


58 TREASURES  OF  TWO  WORLDS. 

glory  to  one  of  flesh,  and  blood."  The  oral  law  orders 
that  whenever  one  sees  anything  extraordinary  of  what- 
ever character,  be  it  a  huge  animal,  or  a  deformed  man,  no 
matter  what  his  rank  is,  that  at  such  a  moment  he  must 
exclaim,  "Praise  the  Lord."  A  special  benediction  is  pre- 
ferred to  suit  all  cases. 

The  Sadducee  asked  the  Rabbi  why  he  sang  the  bene- 
diction, since  he  could  not  see  the  King.  Then  the  Rabbi, 
fixing  his  sightless  eyeballs  upon  the  Sadducee,  continued 
his  apparent  gaze  until  the  latter  became  merely  a  pile 
of  bones. 


IX. 

COMPILER'S  COMMENTS— WHAT  IS  HYPNOTISM? 

Hypnotism  is  one  of  nature's  agencies, •  through  which 
she  manifests  her  powerful  force,  and  is  a  phenomenal 
gift  bestowed  upon  man.  The  discovery  of  this  power, 
like  that  of  many  scientific  facts,  was  due  to  accident. 
This  energetic  force  has  ever  resided  in  man,  and  yet  the 
most  advanced  scientists  of  today  are  unable  to  explain 
the  source  of  its  energy  and  how  its  functional  force  is 
exerted.  Commerce,  science,  government  are  uncon- 
sciously indebted  to  the  aid  of  hypnotism.  This  agency 
represents  the  influence  which  a  strong  mind  can  exert 
upon  a  weaker  one,  either  for  good  or  for  evil.  Some 
merchants  are  so  unscrupulous  as  to  persuade  their  cus- 
tomers to  make  some  very  bad  bargains,  and  then  chuckle 
over  the  illusory  idea  that  they  possess  a  great  tact  for 
trade.  A  foolish,  but  wicked  and  cunning  ruler  may  so 
employ  the  hypnotic  power  as  to  effect  the  ruin  of  his 
people,  who  have  been  led  to  confide  in  him.  A  medical 
quack  often  exercises  his  empirical  skill  to  such  an  ex- 
tent as  to  befool  the  unthinking  minds,  and  to  outrival 
the  regular  practitioners.  The  multitude  of  nostrums, 
which  flood  the  market,  are  a  sufficient  token  that  the 
gullible  crowd  are  always  ready  to  be  hypnotized.  A 
beautiful  young  lady  will  reject  a  very  worthy  man  be- 
cause he  is  homely,  and  afterwards  will  accept  the  ad- 


COMPILER'S   COMMENTS. 59 

dresses  of  a  suitor  decidedly  inferior  to  her  former  lover, 
and  whose  face  is  as  dark  as  that  of  a  negro. 

The  above  illustrations  will  serve  for  examples  of 
hypnotic  power.  Who  can  explain  what  this  power  is? 

The  human  body,  apparently  a  unit,  is  in  reality  a  dual- 
ism of  remarkable  character.  One  part  is  a  composition 
of  clay  commingled  with  chemical  substances,  and  is  sub- 
jected to  the  rules  governing  such  a  combination  of  ma- 
terials. The  other  part  of  this  dualistic  unit  baffles  all 
attempts  at  analysis.  It  is  known  to  us  as  mind,  soul, 
spirit.  We  can  discern  its  action,  but  not  its  essence. 
We  know  that  it  inhabits  and  dominates  the  body.  A 
body  that  is  soulless  and  mindless  is  perfectly  unattrac- 
tive, however  beautiful  may  be  its  features,  however  fair 
its  form.  We  mean  by  this  to  say  a  body  unconnected 
with  its  former  associations.  Thre  is  nothing  in  it  to 
evoke  new  interest,  and  new  regard.  On  the  other  hand 
the  presence  of  mind  and  soul  may  crown  with  indefinable 
beauty  a  body  very  plain,  even  deformed.  This  goes  to 
show  that  it  is  the  mind,  and  not  the  body,  which  makes 
the  man.  The  body  is  simply  the  instrument  through 
which  the  mind  acts. 

From  the  above  mentioned  facts  we  are  compelled  to 
judge  that  the  senses  of  the  mere  body  are  deceptive,  and 
that  the  real  senses  are  invested  in  the  other  part  of  the 
peculiar  dualistic  unity;  and  this  other  part  we  may 
properly  call  the  higher  self.  In  other  wrords,  the  body, 
through  its  outward  organs,  sees,  smells,  tastes,  touches 
and  hears,  apparently  just  as  the  external  media  are  af- 
fected. The  higher,  or  inner,  self  recognizes,  the  vision, 
the  touch,  the  smell,  etc.,  just  as  it  is  in  actual  reality. 
Thus  we  virtually  have  duplicate  senses — the  one  exter- 
nal, the  other  internal.  We  are  not  writing  a  scientific 
treatise  on  optics,  etc.,  but  are  employing  the  common 
speech  of  the  masses. 

The  sense  of  smell  is  that  sense  of  the  higher  order 
which  receives  the  most  general  attention.  A  man  takes 
in  through  his  organ  of  smelling  at  one  time  a  vile  stench, 
and  later  on  the  aroma  of  sweetest  perfume.  It  is  not 
necessary  for  him  to  see  the  objects  which  exhale  these 


60 TBEASUBES  OF  TWO  WQELDS. ' 

odors  in  order  to  distinguish  one  from  another.  Figuera- 
tively  speaking  he  can  discern  them  through  his  nose. 
One  man's  sense  of  smell  is  very  keen;  another  man  is 
quite  indifferent  on  the  score  of  odors. 

The  sense  of  the  second  smell  is  manifested  in  our  daily 
life  and  practical  dealings.  By  it  we  sniff  the  air  of 
character  and  learn  to  discriminate  between  a  rogue  and 
a  gentleman.  Although  there  are  those  who  cannot  dis- 
tinguish between  a  lamb  and  a  wolf  by  smell  alone,  still 
on  the  whole  this  sense  is  most  cultivated  and  depended 
upon  by  those  who  never  crossed  the  threshold  of  occult 
science. 

The  power  of  second  sight  is  possessed  by  only  a  few, 
and  these  have  secured  it  only  by  the  most  persistent  cul- 
tivation of  certain  prescribed  rules.  The  ancients  were 
better  acquainted  with  this  power  of  second  sight,  and 
paid  more  attention  to  it.  Hence  they  had  prophets, 
seers,  hypnotists,  who  employed  the  talent  to  great  ad- 
vantage. By  it  they  were  enabled  to  forecast  the  future, 
and  read  its  events  as  thought  they  were  accomplished 
facts.  All  that  is  to  be  is  merely  biding  its  time  to  ap- 
pear. Material  and  spiritual  life  are  alike  governed  by 
the  same  laws.  A  near-sighted  man  cannot  distinguish 
objects  at  a  distance,  while  a  man  with  strong  eyes  can 
discern  them  readily.  Thus  the  man  endowed  with  sound 
second  sight  is  enabled  to  penetrate  the  future. 

(Here  is  a  practical  illustration  of  the  point  in  view: 
While  on  the  street  we  see  distinctly,  some  distance  off, 
evident  confusion  occasioned  by  a  runaway  horse,  by  an 
uncontrolled  car,  or  by  some  other  source  of  peril, 
and  yet  take  no  precaution  towards  self-protection. 
Our  imprudence  may  cost  us  our  lives.  The  same 
thing  may  be  said  in  regard  to  some  dreams.  A 
man  safe  in  bed  is  warned  in  a  dream  of  danger  ahead. 
He  disregards  the  monition,  makes  no  effort  to  defend 
himself,  and  has  to  suffer  the  consequences  of  his  folly. 
This  dream  we  call  a  second  sight,  not  governed  by  time 
or  distance.) 

The  optic  nerve  of  the  eye  is  the  medium  of  the  first, 
or  common  vision.  The  power  of  second  sight  resides  in 


COMPILER'S    COMMENTS. 61 

the  brain  alone.  The  action  of  the  brain  is  also  absolutely 
necessary  to  make  the  optic  nerve  a  success.  On  this 
principle  we  account  for  what  is  called  absentmindedness. 
The  eye  may  observe,  but  the  brain  makes  no  record  of 
the  vision,  and  therefore  it  passes  unobserved.  For  ex- 
ternal vision  the  brain  is  dependent  upon  the  eye.  There- 
fore the  eye  is  a  mighty  factor  in  life  affairs.  It  has  be- 
come an  axiom  that  beauty  is  only  skin  deep.  It  is  not 
the  beauty  of  the  face  which  captivates  the  heart  of  a 
lover.  Something  more  is  needful.  It  is  really  the  in- 
ward beauty  and  excellence,  which  find  expression  in  the 
eye,  that  exert  the  enchanting  power.  Eyes  which  radi- 
ate intelligence  and  goodness  make  fair  the  plainest  coun- 
tenance. The  Talmud  is  correct  in  its  statement  that  if 
a  bride  has  bright  and  honest  eyes,  she  does  not  need  to 
have  her  body  investigated. 

Doctors  look  at  the  condition  of  the  eyes  when  diagnos- 
ing disease.  Also,  lunatics  show  by  the  expression  of 
their  eyes  the  disorder  of  their  brains.  Dumb  animals 
quail  under  the  power  of  the  human  eye.  The  cabala 
says  that  as  long  as  the  human  being  has  the  divine  image 
in  his  face,  the  beast  will  not  dare  to  attack  him.  That 
divine  image  is  mirrored  in  the  sparkling  eyes,  and  is 
known  as  "the  little  man  of  the  eye." 

Inasmuch  as  one  law  prevails  in  the  sight  of  the  eye, 
and  in  the  sight  of  the  brain,  it  is  well  to  give  attention 
to  the  study  of  the  outward  eye  in  order  to  understand 
the  inner  vision.  We  wish  to  know  what  injures  and 
what  benefits  the  eye,  that  we  may  learn  how  to  treat  the 
brain.  If  some  foreign  substance  enters  the  eye,  it  at 
once  inflames  it,  and  interferes  with,  or  prevents  vision. 
The  brain  is  equally  susceptible,  and  liable  to  injury. 
Whatever  disturbs  the  normal  condition  of  either  pro- 
duces inflammation  and  disorder.  To  dwell  too  long 
upon,  or  to  be  too  much  absorbed  in,  on  idea,  creates  un- 
healthy action  of  the  brain,  just  as  the  eye  is  harmed  by 
straining  its  action. 

Dark  is  a  very  efficient  healer  of  troubled  eyes,  and  is 
recommended  by  all  oculists  for  the  benefit  of  their  pa- 
tients. Solitude  and  seclusion  benefit  the  secoad  sight, 


62 TREASURES  OF  TWO  WOELDS. 

as  darkness  aids  the  power  of  the  eye.  The  ancients  well 
understood  this  fact,  and  acted  accordingly.  Then  great 
sages  retired  into  the  wilderness  and  sought  the  seclusion 
of  caves.  The  Hebrew  prophets  and  the  Grecian  sages 
withdrew  themselves  from  the  worriments  and  cares  of 
social  life,  and  surrendered  themselves  to  profound 
thought,  unaffected  by  matters  alien  to  their  purpose. 
The  Hebrews  of  old  considered  thought  and  vision  to  be 
identical,  as  we  can  prove  by  their  language.  In  the 
Hebrew  tongue  the  syllable  "Ra"  signifies  sight  and  also 
thought.  "Ra"  means  the  sun,  which  was  regarded  as 
the  eye  of  the  universe.  The  Egyptians  called  it  "Ra," 
the  poetical  expression  of  the  Hebrews.  The  eye,  the  out- 
ward instrument  of  vision,  was  called  "Bin,"  which  sig- 
nifies a  well,  due  to  its  salt-water  tears. 

Having  shown  that  the  ancient  Hebrews  expressed 
thought  and  vision  by  one  term,  we  are  prepared  to  un- 
derstand the  meaning  of  the  Scripture  record  that  the 
Lord  said,  "I  will  put  my  eyes  upon  you  for  good,  or  for 
evil."  It  signifies  I  will  put  my  thoughts  upon  you. 

The  ancients  knew  that  thought  is  a  powerful  ray  from 
the  potent  second  sight,  and  hence  were  afraid  of  an 
"evil  eye."  Apprehension  of  this  evil  eye  is  still  found 
in  modern  civilized  countries.  The  belief  in  the  evil  eye 
is  not  a  result  of  mere  imagination.  It  is  stoutly  main- 
tained by  some  that,  if  a  bon  vivant  is  enjoying  a  good 
dinner  and  a  hungry  man  (supposed  to  be  impucunious) 
gazes  upon  him  with  anxious  eyes,  the  man  with  a  well- 
filled  stomach  will  suddenly  be  taken  ill  on  account  of  the 
evil  eye  of  the  envious  onlooker.  (Query:  "Is  not  the 
evil  eye  responsible  for  the  fact  that  so  many  patrons  of 
the  restaurant  are  dyspeptics?"  If  this  is  the  case  it 
seems  unfair  to  attribute  the  cause  to  the  inefficiency  of 
the  cooks.)  These  are  recorded  cases  of  diseases  trace- 
able to  the  effect  of  the  evil  eye.  Now  if  it  be  granted 
that  an  evil  eye  can  work  so  much  mischief,  why  can  we 
not  accept  the  idea  that  the  honest  eye  of  a  good  hypno- 
tist can  cure  disease? 

The  prophets  were  the  greatest  hypnotizers  by  virtue 
of  their  living  in  accordance  with  the  laws  of  nature. 


COMPILER'S   COMMENTS. 63 

Their  hypnotic  power  enabled  them  to  work  wonders, 
and  to  effect  cures.  Through  this  power  they  brought 
good  and  also  evil  upon  the  people.  There  is  an  account 
recorded  in  Scripture  which  beats  Trilby  as  well  as  Sevau- 
gali.  Samuel,  the  prophet,  told  Saul  that  when  he  should 
reach  a  place  near  he  would  meet  a  band  of  prophets, 
singing  and  prophesying,  and  that  he  would  become  one 
of  them.  When  the  King  reached  the  spot,  he  joined  the 
band  and  began  to  sing  and  prophesy  in  concert,  so  that 
it  became  a  proverb:  "Is  Saul  among  the  prophets?" 
The  prophets  hypnotized  him.  The  prophet  Elisha  cured 
Naaman,  one  of  Benhadad's  generals,  who  was  a  leper, 
and  afflicted  Gehazi  with  the  disease. 

After  the  destruction  of  the  first  temple,  the  prophets 
delivered  to  the  sages  the  secrets  of  hypnotism,  and  all 
nature's  laws  concerning  its  increase  and  decrease;  also 
how  and  when  to  use  it. 

At  the  time  of  the  second  temple,  the  sages  of  the  Tal- 
mud discovered  more  rules  of  nature  concerning  this 
power  hidden  in  the  human  system,  and  extended  its  field 
of  activity  to  all  departments  of  life,  for  the  benefit  of 
their  principles.  The  Talmud  ascribes  to  hypnotism  all 
the  powers  claimed  by  magicians  and  fakirs,  and  calls 
this  power  Achisoth  Einairn  (arresting  the  eyes). 

There  is  a  code,  which  requires  that  some  of  the  mem- 
bers of  the  Sanhedrin  must  be  familiar  with  the  power  of 
hypnotism,  since  it  was  employed  in  some  cases  which 
came  before  that  Supreme  Court.  The  reason  that  Moses 
wore  a  veil  over  his  face  can  be  explained  on  the  basis 
that  he  was  a  powerful  hypnotist. 

Mind-reading  is  also  the  effect  of  hypnotic  power, 
worked  out  through  two  agencies  of  that  force — first  by 
subduing  the  mind,  and  secondly  by  the  second  sight. 
Thoughts  being  rays,  sparks,  the  skilled  second-sight  seer 
can  see  them.  Hypnotism  and  mind-reading  were  used 
by  the  Rabbis  of  the  Talmud  on  various  occasions,  espe- 
cially to  compel  people  to  dream  certain  dreams. 

A  case  is  recorded  in  the  Talmud  (Tractat  Berachot), 
as  follows:  "Schelor,  the  King  of  Persia,  once  said  to 
the  Rabbi  Samuel,  "You  claim  to  be  wise;  now  tell  me 


64 TREASURES  OF  TWO  WOELDS. 

what  I  shall  dream  tonight."  The  Eabbi  told  him  that 
he  would  dream  that  the  Romans  would  invade  his  coun- 
try, take  him  in  captivity  and  make  him  grind  grain  in 
a  golden  mill.  He  dreamed  exactly  as  the  Rabbi  repre- 
sented and,  full  of  astonishment,  so  informed  the  Rabbi. 

The  Rabbis  were  also  acquainted  with  self-hypnotism, 
where  an  individual  so  surrendered  his  mind  to  a  desire 
to  carry  one  out  idea,  or  to  gratify  a  certain  fancy,  that 
he  becomes  perfectly  infatuated  with  this  single  purpose. 
Thus  one  is  constantly  dreading  the  sight  of  demons, 
ghosts,  spirits,  is  liable  to  distort  his  imagination  in  re- 
gard to  an  unpleasant  visitation.  One  who  neither  thinks 
of  nor  cares  for  a  ghost  is  not  likely  to  be  troubled  with 
the  sight  of  one.  A  lunatic  may  be  called  a  self-hypno- 
tist, inasmuch  as  he  cannot  break  the  spell  which  holds 
him.  It  is  novel  to  note  that  all  three  of  the  eminent 
hypnotists,  whom  we  have  described,  fixed  their  eyes 
most  intently  upon  their  victims,  and  left  them  a  pile  of 
bones.  This  means  that  the  latter  lost  all  control  over 
their  minds,  all  power  of  resistance,  and  became  silently 
submissive  to  the  control  of  the  hypnotic  power.  They 
seemed  like  statues,  bereft  «of  all  mobility. 

The  story  about  Simon  Ben  Jochai  is  interesting,  as  it 
shows  how  he  acquired  his  hypnotic  power.  He  made  lit- 
tle use  of  his  eyes ;  kept  his  mind  free  from  evil  associa- 
tion, lived  on  simple  food.  We  glean  from  this  story  that 
the  Rabbis  when  by  themselves  talked  freely  about  law, 
science,  and  mysticism.  Before  a  non-priest  they  were 
very  reserved.  We  also  learn  that  ' '  there  is  nothing  new 
under  the  sun." 

I. 

BEN  SAKAI— THE  CLAIRVOYANT. 

Rabbi  Jochanan  Ben  Sakai  lived  at  the  time  of  the 
destruction  of  the  second  temple,  and  he  was  the  young- 
est pupil  of  Hillel  the  great.  He  was  of  that  class  of 
Mahatmas  by  whom  the  power  of  second  sight  was  per- 
fectly developed.  The  Talmud  makes  mention  of  him 
that  he  was  familiar  with  all  branches  of  science,  and 


BEN  SAKAI.  65 


that  he  could  hear  the  grass  grow.  In  the  Talmudical 
Rabbinical  law,  Ben  Sakai  is  much  in  evidence,  as  many 
of  the  oral  laws  claim  him  for  authority. 

II. 

THE  SIEGE. 

Rabbi  Jochanan  Ben  Sakai  was  the  spiritual  head  of 
the  Jews  at  the  time  when  Jerusalem  was  besieged  by  the 
Romans.  The  leader  of  the  rebels  against  Rome  was  a 
man  whose  name  was  Abu  Sikra  (a  term  which  means 
the  father,  or  organizer,  of  the  body  historically  known 
as  Sikrihan,  similar  to  the  Italian  Maffia).  When  a  vic- 
tim was  stabbed  with  a  small  dagger,  no  clue  to  the  mur- 
derer was  left.  The  leader  of  that  fearful  gang  was  the 
son  of  Ben  Sakai 's  sister. 

At  that  time  there  were  three  millionaires  in  Jerusalem, 
who  offered  to  supply  the  city,  for  twenty  years,  if  neces- 
sary, with  fuel,  grain,  salt  and  oil.  The  Sikrihan  judged 
that  the  people  would  not  fight,  as  long  as  the  supply  of 
provisions  was  secure,  with  the  courage  of  despair,  and  so 
they  burned  all  the  supplies. 

Ben  Sakai  sent  for  Abu  Sikra  and  said  to  him:  "How 
long  will  you  kill  the  people  through  hunger?"  Abu 
Sikra  replied:  "I  could  not  prevent  the  destruction,  for 
the  majority  of  our  body  insisted  upon  it,  and,  if  I  had 
refused  to  allow  it,  I  should  have  been  killed."  "Well," 
said  Ben  Sakai,  "tell  me  how  to  escape  from  the  city; 
perhaps  I  can  obtain  some  concession  from  Vespasian." 
Aba  Sikra  gave  him  this  counsel:  "Pretend  to  be  sick 
and  everybody  will  come  to  inquire  about  your  health. 
Then  let  a  rumor  circulate  that  you  are  dead.  Permit 
only  your  pupils  to  wait  upon  you,  so  that  no  one  can 
detect  that  you  are  still  living.  I  shall  attend  to  the  other 
arrangements."  Ben  Sakai  followed  the  counsel,  and 
when  the  rumor  of  his  death  went  forth,  two  of  his  dis- 
ciples, R.  Eliezer  and  R.  Jehoshua,  placed  him  in  a  coffin 
and  bore  him  to  the  city  gate,  in  order  to  get  him  outside 
the  besieged  city.  When  they  reached  the  gate,  the 
guards,  who  were  all  members  of  the  Sikrihan,  being  sus- 


66 TBEASUBES  OF  TWO  WOELDS. 

picious,  wanted  to  prick  the  body  with  a  spear  in  order 
lo  find  out  whether  it  was  a  real  corpse.  Abu  Sikra  frus- 
trated their  plan  by  saying:  "If  you  do  so  we  shall  be- 
come the  laughing  stock  of  the  Romans,  who  will  say, 
'those  Jews  have  pierced  the  body  of  their  own  master,' 
and  we  shall  be  disgraced."  The  guards  were  thus  per- 
suaded to  let  the  supposed  corpse  pass  out  unmolested. 


III. 

BEN  SAKAI  AND  VESPASIAN. 

Ben  Sakai  having  escaped  from  the  city,  and  been  re- 
leased from  his  coffin,  went  to  the  Roman  camp  and  in- 
quired for  Vespasian.  When  ushered  into  the  presence 
of  the  Emporer  he  addressed  him  thus:  "Peace  be  upon 
your  majesty."  Vespasian  replied:  "You  are  guilty  of 
two  capital  offences.  In  the  first  place,  I  am  not  the  Em- 
porer; secondly,  if  I  am  the  Emporer,  why  hast  thou 
waited  till  now  to  pay  homage?"  Ben  Sakai  responded: 
"Thou  are  truly  the  Emporer,  for  the  Scripture  (Isaiah) 
saith:  'Lebanon  will  fall  into  the  hands  of  a  mighty.' 
As  to  the  second  fault,  the  rebels  in  the  city  prevented  my 
coming  earlier,  to  pay  homage  to  you."  Vespasian  con- 
tinued :  ' '  Supposing  there  is  a  barrel  of  honey  and  a  ser- 
pent coiled  round  it,  shall  we  spare  the  barrel  for  the  sake 
of  the  snake?"  He  meant  shall  we  save  the  city  on  ac- 
count of  the  rebels.  Ben  Sakai  could  not  parry  that 
thrust,  and  then  the  conversation  took  another  turn. 

While  they  were  talking  on  various  subjects,  a  delega- 
tion arrived  from  Rome,  announcing  the  death  of  Nero, 
and  that  Vespasian  had  been  proclaimed  Emporer.  At 
this  moment  Vespasian  was  trying  to  fasten  his  sandals, 
but  could  not  properly  adjust  them  to  his  feet.  Ben 
Sakai  interjected  as  follows:  "Don't  bother,  for  it  is 
written,  'Good  tidings  fatten  the  bone  (Proverbs).'  But 
there  is  a  remedy :  Let  a  man  whom  you  dislike  pass  be- 
fore you,  and  you  will  be  able  to  adjust  your  sandals,  as 
it  is  written  also  in  Proverbs,  'A  melancholy  temper  dries 
up  the  bone.'  '  Vespasian  rejoined,  "If  you  are  so  smart 


BEN  SAKAI  AND  VESPASIAN. 


why  did  you  not  come  earlier?"  Ben  Sakai  said:  "I 
have  already  told  you  why." 

Vespasian  then  said  that  he  must  return  to  Rome  to 
occupy  the  throne,  adding  that  he  should  send  another 
general  to  besiege  the  city;  but  that  he  would  grant  lo 
Ben  Sakai  any  favor  asked  for.  Ben  Sakai  asked  three 
favors.  The  first — that  the  family  of  Raban  Gamliel 
(direct  descendant  from  David)  might  be  saved.  The 
second — that  the  city  of  Jabne,  her  colleges  and  students, 
should  be  spared.  The  third — a  physician  to  cure  Rabbi 
Zadok.  This  latter  spent  forty  years  in  fasting  and 
prayer,  that  the  city  of  Jerusalem  might  not  be  destroyed. 
He  became  so  emaciated  that  his  food  could  be  seen  pass- 
ing to  his  stomach. 

The  Talmud  (Tractat  Gitin)  tells  how  the  doctor  sent 
by  Vespasian  cured  Rabbi  Zadok.  First,  he  gave  him  the 
beard  of  grain  boiled  in  water.  Later  on  he  gave  him  the 
bloom  of  the  grain  also  boiled  in  water.  Gradually  the 
strength  of  the  gruel  was  augmented,  and  at  last  the 
Rabbi  became  hale  and  hearty. 

Vespasian  having  granted  the  three  favors  to  Ben 
Sakai,  they  both  shook  hands,  and  said  "good  bye." 

IV. 

COMPILER'S   OBSERVATIONS. 

Modern  clairvoyants  claim  too  much,  when  they  pre- 
tend that  they  can  see  clearly  what  is  happening  far  be- 
yond the  range  of  human  ken.  They  are  cunning  enough 
to  perceive  that  they  can  delude  the  credulous  crowd — 
hence  their  success. 

The  object  of  the  preceding  pages  has  been  to  describe 
a  variety  of  Mahatmas,  and  to  prove  that  their  accom- 
plishments have  been  the  result  of  a  close  study  of  the 
laws  of  nature,  combined  with  a  familiar  knowledge  of 
human  nature.  Not  all  second  sight  has  been  based  upon 
conjecture.  The  most  prominent  prophets  and  seers  have 
imbibed  the  fountain  of  science. 

Take  Ben  Sakai  as  one  example.  He  knew  the  condi- 
tion of  affairs  at  Rome  under  the  cruel  Xero.  He  knew 


TREASURES   OF   TWO   WORLDS. 


the  political  power  wielded  by  the  legions.  He  knew 
the  popularity  of  Vespasian  among  the  soldiery.  He 
knew  the  varied  qualifications  of  Vespasian  to  fill  the 
place  of  ruler.  It  was  easy  to  conjecture  that  he  would 
succeed  Nero.  When  Ben  Sakai  asked  that  Jabne,  its 
schools,  and  its  sages  might  be  spared,  the  request  seemed 
to  Vespasian  to  be  of  small  moment,  and  he  readily 
granted  it.  Ben  Sakai  realized  the  value  of  education  to 
sustain  the  State,  and  promote  its  welfare. 

When  the  battle  of  Kenigratz  was  fought,  and  the  Prus- 
sians gained  a  decisive  victory  over  the  Austrians,  Prince 
Bismark  exclaimed:  "The  school-master  has  conquered." 
The  power  of  the  pen  proved  more  successful  than  that 
of  gunpowder.  Vespasian  regarded  Judea's  cause  as 
entirely  and  forever  lost.  Jerusalem  was  utterly  ruined. 
Multitudes  of  her  citizens  were  slaughtered.  Thousands 
were  crippled  for  life.  The  remainder  were  carried  as 
slaves  to  Eome,  with  the  exception  of  the  few  who  man- 
aged to  escape.  The  few,  who  were  saved,  were  in  no 
condition  to  dream  of  the  restoration  of  the  nation.  But 
the  schools  saved  the  country.  Fifty  years  after  the 
destruction  of  the  temple,  the  national  spirit  was  revived ; 
thanks  to  the  schools  of  Jabne  with  their  twenty-five 
thousand  pupils  under  the  guidance  of  such  men  as  Rabbi 
Akiba. 

The  heroic  struggle  of  Bar  Kochba  (son  of  the  star) 
is  famous,  and  the  coins  which  he  minted  are  preserved 
in  specimens  to  be  found  in  museums.  To  the  school- 
master is  due  the  credit  of  this  revivification  of  the  Jew- 
ish nation.  The  Hebrew  race  owes  its  preservation  to 
education. 

Every  Jew  is  taught  to  write  in  Hebrew.  Even  those 
in  darkest  Russia,  where  99  per  cent,  of  their  number 
are  obliged  to  cross  their  names,  are  yet  able  to  read  and 
write  the  language  of  their  ancestors.  The  privilege  of 
school-education  is  totally  denied  to  Jews  in  Russia.  In 
the  United  States  we  have  a  most  vivid  picture  of  the 
power  of  education.  No  child  is  excluded  from  the  pub- 
lic schools.  So  far  from  this,  all  parents,  of  whatever 


COMPILER 'S  OBSEBVATIONS. 69 

nationality,  are  compelled  by  law  to  send  their  children 
to  school. 

Why  have  the  United  States  forged  ahead  so  far  in 
advance  of  the  Republics  of  South  America?  The  simple 
answer  is,  that  the  citizens  of  the  former  have  had  such 
advantages  of  education. 

What  has  been  the  curse  of  Spain?  The  latest  census 
makes  her  population  seventeen  millions.  Of  these  four- 
teen million  are  unable  to  either  read  or  write.  Com- 
ment is  needless. 

Spain  once  banished  the  Jews  from  her  realm,  today, 
she  most  obsequiously  bends  at  the  feet  of  a  Rothschild. 
But  she  cannot  squeeze  him  in  the  mill  of  the  "Inquisi- 
tion." The  tables  have  been  turned.  We  can  moralize 
upon  our  theme  indefinitely  but  we  wish  to  avoid  being 
too  prolix. 

It  is  pleasing  to  note  among  the  names  of  illustrious 
men  many  of  the  Hebrew  race.  As  physicians,  authors, 
bankers,  diplomats,  lawyers,  scientists,  they  have  attained 
the  higher  rank.  Mohammed  in  his  Al  Koran  called  the 
Jews  Rigel  el  Kital,  people  of  writings.  If  a  catalogue 
of  Jewish  literature  were  available,  the  reader  would  be 
astonished  as  he  reads  the  variety  of  subjects  treated. 
Well  may  the  Jew  take  pride  in  the  virility  and  progress- 
iveness  of  his  nation.  Her  people  have  suffered  many 
persecutions,  passed  through  many  tribulations,  but  have 
not  succumbed  to  them.  Their  motto  practically  has  ever 
been  ' '  excelsive. " 

V. 

RABBI   JEHOSHUA   BEN   LEVY— THE   IMMORTAL- 
IZED MAHATMA. 

One  of  the  most  brilliant  men,  who  have  ever  lived 
upon  the  earth,  was  Rabbi  Jehoshua  Ben  Levy.  His  lofty 
liberalism  was  happily  combined  with  a  sweet  humility. 
His  philanthropy  was  of  the  purest  sort.  He  was  a  prom- 
inent Mahatma,  although  not  after  the  usual  acceptation 
of  the  term.  He  did  not  profess  to  work  miracles.  He 
did  not  resemble  the  ridiculous  Mahatmas  of  the  Theos- 


70   TBEASUBES  OF  TWO  WOBLDS. 

ophists.  Peace  was  his  motto :  love  was  his  theme.  His 
whole  live  was  devoted  to  benefitting  and  cheering  suffer- 
ing humanity.  His  benevolence  and  beneficence  caused 
him  to  be  universally  beloved.  He  devoted  his  attention 
and  his  labors  to  the  welfare  of  lepers,  and  by  his 
assiduous  efforts  in  their  behalf  won  their  heartfelt  grati- 
tude and  affection.  He  was  an  extensive  traveler,  and  a 
famous  preacher.  The  Talmud  contains  many  extracts 
from  his  sermons,  which  show  how  he  proclaimed  his  gos- 
pel of  love. 

He  lived  in  the  third  century  of  the  new  era ;  at  a  time 
when  the  Jews  and  the  Christians  were  drifting  farther 
and  farther  apart.  His  efforts  to  effect  a  reconciliation 
between  these  diverse  parties  were  very  marked.  In  this 
way  he  gave  ample  proof  of  his  great  liberalism.  He, 
however,  stoutly  objected  to  the  worship  of  martyred 
heroes.  His  belief  was  that  the  true  hero  lives  for  the 
benefit  of  his  fellowmen,  rather  than  that  he  dies  to  save 
them:  that  you  will  find  such  heroes  in  Rome,  in  the 
midst  of  her  vast  hospitals,  patiently  and  unceasing  at- 
tending to  the  wants  of  the  helpless  and  suffering.  ' '  Let 
such  a  Messiah  appear  in  Jerusalem  today,"  said  he,  "I 
shall  give  heed  to  his  words."  Ambitious  to  carry  out 
his  ideal,  to  live  in  accord  with  his  doctrines,  he  devoted 
his  life  to  practical  beneficence. 

Rabbi  Gamliel  relates  that  an  old  leper  from  Jerusalem 
informed  him  that  there  are  twenty-four  kinds  of  disease, 
and  leprosy  is  the  most  malignant  of  all  of  them.  Rabbi 
Jochanon  exclaimed:  "Beware  of  the  flies  who  are 
especial  bearers  of  infection."  He  facetiously  called 
lepers,  "Balei  Rahon,"  i.  e.,  people  whom  we  should  only 
see.  Despite  all  warnings,  our  hero  chose  to  go  and  live 
among  this  infectious  class,  without  regard  of  personal 
risk.  He  cared  alike  for  their  physical  and  spiritual 
needs.  To  the  poor  lepers  this  great  master  of  secular 
and  religious  knowledge  must  have  appeared  as  an  angel 
of  light.  We  need  not  feel  surprised  that  such  heroism 
and  such  goodness  were  rewarded  with  a  deathless  trans- 
lation to  the  realms  of  eternity. 

When  Rabbi  Johoshua  Ben  Levy  was  seemingly  lying 


EABBI  JEHOSHUA  BEN  LEVY. 71 

upon  his  death-bed,  the  grim  messenger  of  death  appeared 
before  him,  saying:  "I  have  come  to  perform  my  duty 
to  bring  thy  soul  before  the  glorious  throne  of  the  Al- 
mighty, but  at  the  same  time  I  am  commanded  to  do  for 
thee  whatever  thou  desirest  to  be  done."  "Show  me  my 
place  in  the  future  world"  was  the  request  of  the  master. 
The  grim  messenger  took  him  to  the  gates  of  Paradise. 
When  they  reached  there  the  Rabbi  said:  "Give  me  thy 
sword,  for  I  am  frightened  as  I  see  thee  with  that  bloody 
instrument."  As  soon  as  the  crafty  Rabbi  received  the 
sword,  he  jumped  from  the  walls  of  Paraside,  and  rushed 
inside.  The  angel  of  death  asked  for  his  sword,  but  the 
Rabbi  refused  to  give  it  back.  Then  the  angel  of  death 
entered  complaint  before  the  Heavenly  Court.  The  Court 
replied  that  they  would  investigate  the  book  of  life  in 
which  had  been  entered  the  account  of  the  Rabbi's  life. 
If  it  is  found  that  the  Rabbi  had  a  good  record,  then  he 
will  be  allowed  to  remain  where  he  is.  The  record  proved 
satisfactory,  and  so  the  Rabbi  remained  in  Paraside  just 
as  he  was,  but  was  told  to  deliver  back  the  sword  to  the 
angel  of  death,  that  he  might  perform  his  duty  to  other 
people.  The  Rabbi  complied  with  the  request,  and  re- 
mained in  Paradise. 

It  is  related  of  another  Rabbi,  a  countryman  of  Rabbi 
Jehoshua  Ben  Levy,  that  he  also  asked  the  grim  messenger 
to  show  him  his  place  in  Paradise,  and  also  give  him  the 
messenger's  sword.  "I  shall  do  as  you  ask,"  said  the 
messenger,  "except  giving  you  my  sword."  "Why  so?" 
asked  the  Rabbi.  "Canst  thou  point  out  in  the  book  of 
law  a  single  precept  which  I  have  violated?"  Have  you 
devoted  yourself  to  the  care  of  lepers,  as  Ben  Levy  did?" 
said  the  angel. 

VI. 

COMPILER'S  COMMENTS. 

Many  definitions  have  been  given  of  true  heroism,  but 
there  still  remains  a  gap  unfilled  by  our  lexicographers. 
It  is  not  enough  to  quote  names  of  great  men,  such  as 
Bonaparte,  Alexander  the  Great,  Caesar,  Wellington, 


72 TBEASUBES  OF  TWO  WOBLPS. 

Washington.  Such  men  served  as  illustrations  of  heroic 
character,  but  we  are  not  satisfied  to  let  such  apportion- 
ments, or  limitations,  be  enough.  Very  many  heroic  acts 
escape  the  notice  of  history.  There  is  as  much  scope  in 
private  life  for  exhibition  of  real  heroism,  as  can  be  found 
in  broader  fields  of  action.  Many  a  fireman  has  proved 
himself  a  hero.  Many  a  man  has  jumped  into  the  water, 
at  the  great  risk  of  his  own  life,  in  order  to  rescue  his 
fellow  man  from  being  drowned. 

I  once  had  an  argument  with  a  Christian  missionary. 
The  latter  claimed  that  the  founder  of  his  religion  was 
the  greatest  hero  that  ever  lived,  made  so  by  the  agony 
of  his  death.  I  refused  to  agree  with  him.  I  said:  "To 
die  for  a  great  idea  is  a  light  thing — just  a  flash  of  pain 
and  all  is  over.  But  to  live  for  a  great  idea;  to  endure 
patiently  all  the  worriments,  irritations,  and  sufferings 
that  are  incident  to  the  pursuit  of  grand  ideals — here  you 
find  true  heroism."  I  pointed  out  that  multitudes  of 
men  had  died  rather  than  sacrifice  principle.  I  instanced 
the  thousands  of  Jews  whom  the  Auto  De  Fe  had  not 
conquered.  Now  if  these  died  under  the  belief  that  their 
fidelity  would  be  rewarded,  such  a  death  could  not  in  fair- 
ness be  called  heroic.  I  maintained  that  Buddha  was  a 
hero  indeed — for  he  relinquished  all  the  pomp,  the  luxur- 
ies and  common  comforts  of  life  for  the  sake  of  his  belief. 
In  this  regard  we  consider  Rabbi  Jehoshua  Ben  Levy  to 
have  surpassed  Buddha  in  heroism. 

We  read  in  Job,  that  Satan  said  to  the  Almighty  that 
a  man  will  give  up  anything  except  his  life.  Buddha 
showed  great  will-power,  but  Ben  Levy  went,  uncon- 
cerned, to  meet  a  horrible  fate. 

In  recent  years  a  Catholic  priest  has  displayed  the  same 
heroism.  Father  Damien  exiled  himself  from  all  life's 
pleasures,  and  spent  his  strength  in  tending  the  helpless 
lepers  on  a  desolate  island.  He  went  to  minister  to  all 
their  wants,  both  physical  and  spiritual.  Such  a  sacrifice 
as  he  made  evinced  a  truly  heroic  heart  and  mind.  At 
the  end  of  five  years,  the  grave  closed  over  his  suffer- 
ings. Nobler  heroes  than  Father  Damion,  and  Rabbi 
Jehoshua  Ben  Levy,  the  world  has  never  seen.  In  their 


COMPILER'S  COMMENTS. 73 

achievement  the  two  men  were  alike.  In  one  respect 
their  devotion  differed.  Father  Damion  was  a  pure  Cath- 
olic monk,  schooled  to  abnegation  from  his  childhood. 
Kabbi  Jehoshua  Ben  Levy  left  a  happy  home;  left  wife 
and  children;  gave  up  station  and  emoluments,  left  com- 
fort and  ease — did  all  these  things  to  benefit  the  outcasts 
from  society. 

One  feature  of  the  legend  deserves  special  notice. 
When  the  heavenly  court  examined  the  records  of  the  life 
of  Eabbi  Jehoshua  Ben  Levy  it  was  discovered  that  he 
had  been  a  man  of  unfailing  veracity.  His  word  had 
ever  proved  as  good  as  a  bond.  It  is  easy  to  see  that,  if 
a  man  constantly  abides  by  truthfulness,  he  is  willing  to 
have  his  whole  conduct  open  to  inspection,  It  is  said  that 
actions  speak  louder  than  words.  If  a  man  never  tells  a 
lie,  it  would  be  impossible  for  him  to  act  one.  No  one 
can  move  in  two  opposite  directions  at  the  same  time. 

We  do  not  claim  that  all  Mahatmas  are  reliable  any 
more  than  we  should  take  one  scientist  to  be  a  fair  sample 
of  all  scientists.  A  man's  head  may  be  all  right  so'far  as 
intelligence  is  concerned,  but  this  fact  does  not  shield  him 
from  being  a  villain  at  heart.  Rabbi  Jehoshua  lived  a 
life  beyond  reproach,  and  it  is  not  to  be  wondered  that 
the  Talmud  avers  that  he  did  not  die.  It  means  that  he 
had  become  so  intensely  spiritualized  that  he  regarded 
death  with  complete  complacency.  When  once  he  had 
determined  to  join  the  lepers,  then  death  was  shorn  of 
all  its  terrors.  Father  Damion  and  Rabbi  Jehoshua  Ben 
Levy  both  shine  as  bright  stars  in  the  moral  firmament. 
The  latter  was  a  caballist  and  a  mystic,  but  his  heart  was 
filled  with  the  religion  of  love  to  man. 

One  of  his  memorable  sayings  is  recorded  in  Jerusalem 
Talmud,  tractat  Berachat,  as  follows:  "If  a  man  asks 
you  'where  is  your  God?' — tell  him  that  He  is  in  the  big 
city  of  Rome."  By  this  he  meant,  that  the  real  worship 
of  God  consists  not  in  simply  singing  psalms  and  offering 
prayers  in  the  Temple  at  Jerusalem.  True  worship  is  to 
do  all  one  can  in  the  world  to  help  and  uplift  humanity. 
Rabbi  Jehoshue  Ben  Levy  had  a  right  conception  of  reli- 
gion. The  entire  earth  is  the  vineyard  of  the  Lord, 


74 TREASUBES  OF  TWO  WQELDS. 

Kabbi  Jehoshua  Ben  Levy  was  a  representative  Mahatma 
of  the  school  of  Elijah. 

The  Talmud  (tractat  Makoth)  says  that  a  lion  devoured 
a  man,  some  three  miles  away  from  the  home  of  Rabbi 
Jehoshua  Ben  Levy,  and  that,  because  the  Rabbi  failed 
to  protect  the  man  by  the  shield  of  his  Mahatma-power, 
the  prophet  Elijah  refused  to  speak  to  the  Rabbi  for  three 
days. 

Rabbi  Jehoshua  Ben  Levy  was  a  true  peacemaker,  and 
tried  to  live  in  harmony  with  all  men.  Theoretically  he 
was  a  mystic,  a  stern  Talmudical  Rabbi.  In  practice  he 
was  so  liberal  and  kind,  and  full  of  love  that  modern 
critics  assert  he  was  in  sympathy  with  the  Christians  of 
his  day.  At  that  time  there  were  orthodox  and  reform 
Jews  as  we  find  them  now.  His  motto  was:  "Peace  on 
earth,  good  will  to  man,"  and  he  ever  strove  for  peace. 
The  Talmud  says  that  if  the  Jews  should  worship  idols, 
and  yet  live  in  Peace,  that  Satan  could  not  harm  them. 
"God  bless  his  people  with  peace"  is  the  Jewish  benedic- 
tion used  universally. 

VII. 

KING  SOLOMON'S  THRONE. 

King  Solomon  made  a  throne  of  pure  gold  of  Ophir, 
ornamented  with  precious  stones  and  pearls.  The  like  of 
this  was  never  made  for  any  other  king,  nor  was  any  other 
kingdom  ever  able  to  have  one  like  it.  At  the  sides  were 
lions  and  eagles,  made  also  of  pure  gold.  On  one  side 
were  first  a  dozen  lions  facing  a  similar  number  of  eagles, 
and  beyond  were  other  dozens  facing  in  like  manner,  until 
at  last  seventy- two  lions  were  arranged  in  line,  opposite 
to  the  same  number  of  eagles  confronting  them  from  the 
other  side ;  the  right  foot  of  each  lion  being  directly  across 
from  the  left  wing  of  an  eagle.  The  main  part  of  the 
throne  was  of  pure  ivory,  with  six  steps  leading  to  the 
small  globular  throne  above,  where  the  king  sat.  On 
each  step  were  two  golden  animals  facing  each  other;  on 
the  first  an  ox  and  a  resting  lion ;  on  the  second  a  resting 
bear  and  a  resting  lamb;  on  the  third  a  resting  camel 


KING  SOLOMON 'S  THRONE. 75 

opposite  another  of  its  kind;  on  the  fourth  an  eagle  and 
a  peacock;  on  the  fifth  a  cat  and  a  cock;  on  the  sixth  a 
vulture  and  a  dove.  All  these  figures  were  of  pure  gold. 

Above  the  small  throne  there  was  a  single  gold  dove, 
holding  a  gold  pen  in  its  mouth.  There  was  also  above 
this  small  throne  a  golden  lamp  with  seven  branches, 
upon  which  were  the  pictures  of  seven  patriarchs — Adam, 
Noah,  Shem  the  Great,  Abraham,  Isaac,  Jacob  and  Job. 
On  the  other  side  of  the  lamp  were  seven  other  branches, 
upon  which  were  the  pictures  of  seven  pious  ones — Levy, 
Kehoth,  Amram,  Moses,  Aaron,  Eldad  and  Meidad,  and 
among  them  Chur.  Upon  the  top  of  the  lamp  there  was 
a  golden  pitcher,  containing  the  pure,  sacred  olive  oil, 
which  fed  the  sacred  lamp  in  the  temple.  Beneath  it, 
filled  with  pure  olive  oil,  was  a  big  golden  plate,  upon 
which  was  engraven  the  image  of  the  High  Priest  Eli. 
From  it  also  there  extended  two  branches  of  pure  gold, 
upon  which  were  visible  the  images  of  Eli's  two  sons 
Hophni  and  Phineas.  From  these  two  branches  extended 
two  other  branches  with  engraved  image  of  Aaron's  two 
sons. 

Upon  each  side  of  the  upper  throne  there  was  a  con- 
nected smaller  throne,  to  accommodate  the  high  priest  and 
the  vice-high  priest,  respectively.  Branching  out  from 
the  main  throne,  encircling  it  in  the  shape  of  a  horse- 
shoe, were  seventy  small  thrones  for  the  seventy  members 
of  the  supreme  court,  the  "Sanhedrin."  A  mermaid  was 
stationed  at  either  ear  of  the  king,  and  over  his  head 
were  twenty-four  golden  wine-trees,  producing  a  cooling 
shade. 

When  the  king  wished  to  mount  up  to  his  throne,  he 
put  his  feet  on  the  first  step  and  the  golden  ox  helped  him 
to  the  second.  Thus  in  succession  he  was  assisted  by 
some  animal  until  he  reached  the  sixth  step  where  the 
golden  eagles  bore  him  to  his  upper  throne.  A  con- 
cealed mechanism,  in  the  shape  of  a  silver  crocodile,  gave 
motion  to  the  throne. 

When  other  kings  heard  about  that  wonderful  throne, 
they  came  and  prostrated  themselves,  before  King  Solo- 
mon, declaring  that  such  a  glorious  throne  had  never  been 


76 TBEASUBES   OF    TWO   WOBLDS. 

made  for  any  other  king,  and  that  no  other  nation  could 
produce  such  a  wonderful  mechanism,  and  so  they  praised 
him  for  his  marvelous  ingenuity. 

When  the  king  was  seated  upon  his  upper  throne,  the 
great  golden  eagle  placed  the  crown  upon  his  head,  while 
the  big  silver  crocodile  began  to  roll  amid  the  secreted 
wheels,  setting  everything  in  motion,  and  the  lions  and 
eagles  moved  as  if  alive.  The  golden  dove  went  to  a 
pillar,  took  out  from  its  secret  hiding-place  the  scroll  of 
the  law,  and  placed  it  in  the  king's  lap.  Then  the  high 
priest,  and  the  seventy  venerable  judges  of  the  supreme 
court,  took  each  his  allotted  place.  When  the  court  was 
held,  and  witnesses  were  called  to  give  testimony,  if  the 
latter  seemed  to  give  false  evidence,  a  button  was  pressed, 
and  the  hidden  mechanism  put  all  the  animals  in  motion. 
The  cocks  crowed,  the  cats  mewed,  the  lions  roared,  and 
the  eagles  screamed.  Then  the  affrighted  witnesses  made 
haste  to  change  their  testimony  and  tell  the  truth. 

THE  MISERERE. 

PREFACE. 

If  you  wade  through  the  waters, 

You  will  not  be  drowned: 

Nor,  if  you  pass  through  the  fires, 

Will  you  be  consumed. 

During  an  unfortunate  wandering  for  over  two  thou- 
sand years,  the  Jewish  nation,  ever  buffetted,  never  dis- 
mayed, passed  through  fire  and  smoke,  through  raging 
billows  and  tumultuous  waves.  Its  history  has  been  in- 
tensely unique,  and  wonderfully  extraordinary.  No  other 
nation  on  earth  can  boast,  as  it  can,  of  having  success- 
fully wandered  for  such  a  length  of  time,  and  of  having 
traversed  such  an  extent  of  space ;  or  of  having  encoun- 
tered and  outlived  so  many  difficulties  and  obstacles.  The 
Assyrians,  Babylonians  and  Egyptians  once  shone  with 
splendor,  but  their  brilliancy  was  meteoric.  The  Greeks 
and  the  Romans  survive  only  in  history,  leave  only  ven- 
erable imprints  of  their  former  greatness,  whether  in 
wisdom  or  in  war.  But  the  Jew  is  today  a  stubborn  fact, 


THE  MISEREKE.  77 


a  real  and  personal  vitality.  Upon  the  forgotten  graves 
of  the  former  once  mighty  nations  the  mixed  descendants 
of  other  peoples  now  graze  their  flocks,  while  the  Jew 
still  retains  his  national  identity,  as  it  was  in  centuries 
of  yore,  before  Judea  was  compelled  to  yield  to  the  forces 
of  Titus.  It  may  be  that  today  a  much  alive  Jew,  quietly 
seated  upon  the  unrecognized  grave  of  the  former  con- 
queror of  the  home  of  his  ancestors,  is  carelessly  counting 
a  few  relics  of  the  ornaments,  which  once  gave  splendor 
to  the  royal  palace  of  the  Roman  Emperor;  and  these 
relics,  bought  for  a  trifle,  may  soon  be  consigned  to  the 
unhallowed  precincts  of  a  junk-shop.  What  an  irony  of 
fate! 

Another  illustration  excites  our  unbounded  surprise. 
In  the  course  of  their  ubiquitous  dispersion  multitudes  of 
Jews  were  cruelly  put  to  death,  in  various  ways,  in  Rome ; 
other  multitudes  in  Spain,  in  France  and  in  Germany  met 
a  similar  fate.  Those  who  escaped  death  were  treated 
with  ignominy.  They  were  kicked  like  vagrant  curs,  and 
were  ruthlessly  robbed  of  what  little  money  they  had. 
Behold  the  change  of  the  present  century,  when  Jewish 
financiers  so  largely  control  the  destinies  of  Europe.  A 
key  to  this  mystery  is  found  in  Genesis  XI,  2-3. 

We  have  no  disposition  to  ignore  the  value  of  the  Greek 
and  Roman  classics;  we  simply  wish  to  point  to  the 
Hebrew  Bible,  which  adorns  not  only  the  shelves  of  the 
rich,  the  mighty,  the  learned,  but  also  adds  dignity  to  the 
humblest  hovel,  and  blesses  the  lowly  but  honest  poor  and 
unlearned. 

Frederick  the  Great  once  asked  a  Christian  divine  what 
evidence  he  had  of  the  existence  of  a  God.  The  prompt 
reply  was:  "The  Jews." 

I. 

MIDNIGHT,  FROM  THE  ZOHAR. 

Rabbi  Eliezer  and  Rabbi  Jose  were  sitting  at  night  busy 
in  study  of  the  law,  and  worked  till  midnight.  At  that 
hour  the  cock  crowed,  and  they  said  the  benediction. 
"Blessed  be  the  Lord,  who  gives  wisdom  to  the  cock." 

Rabbi  Eliezer  remarked:    "This  is  the  hour,  when  the 


78 TBEASUBES  OF  TWO  WOBLDS. 

Holy  One,  blessed  be  His  name,  enters  Eden,  to  play 
with  the  righteous."  Eabbi  Jose  inquired:  "What  does 
the  Holy  One  at  that  time?"  The  Eabbi  Eliezer  began 
to  weep,  saying:  "Lo,  at  this  time  the  Holy  One,  blessed 
be  His  name,  with  a  kick  causes  the  trembling  of  three 
hundred  and  ninety  worlds,  and  then  weeps  over  the 
destruction  of  the  Temple.  Two  huge  tears  drop  from 
his  eyes,  and  fall  into  the  vast  ocean,  whose  surface  is 
thrown  into  immense  commotion." 

He  added:  "The  twelve  hours  of  the  night  are  divided 
into  three  sections,  over  which  three  divisions  of  angels 
are  appointed.  Each  section  of  the  night  consists  of  four 
hours." 

II. 

FIRST  DIVISION. 

The  first  section  of  angels,  appointed  for  the  first  divi- 
sion of  the  night,  praise  the  Almighty  with  the  twenty- 
fourth  Psalm,  chanting:  "Who  shall  ascend  into  the 
hill  of  the  Lord,  and  who  shall  stand  in  his  holy  place?" 
The  reason  for  the  use  of  that  song  is  that,  when  the  night 
spreads  out  its  dark  wings,  all  mankind  has  an  antedate 
of  death,  and  their  souls  go  up  to  heaven,  where  the  angels 
welcome  them.  When  they  reach  the  gates  of  heaven  the 
pure  souls  are  admitted,  while  the  impure  are  forced  to 
wander  in  the  vacuum  of  space.  The  angels  sometimes 
reveal  to  these  souls  events  sure  to  come  to  pass;  and 
sometimes  they  mislead  them.  The  souls  of  the  pious 
enter  first  the  place  which  is  called  God's  mountain,  repre- 
sented on  earth  by  the  Temple.  Then  they  enter  the  place 
called  the  Holy  Place,  typified  by  the  sanctuary  of  the 
Temple.  Here  the  souls  appear  before  their  Lord,  as  did 
the  Jews  in  the  Temple,  and  their  deeds  are  recorded  in 
the  big  recording  book  of  eternity. 

III. 

SECOND  DIVISION. 

The  second  section  of  angels,  appointed  for  the  second 
division  of  the  night,  remains  silent  until  midnight,  when 
the  Lord  goes  into  the  garden  of  Eden. 


SECOND  DIVISION.  79 


These  angels  are  called  the  "mourners"  of  Zion,  who 
lament  the  destruction  of  the  Temple.  At  midnight  they 
sing:  "By  the  rivers  of  Babylon  we  sat"  (Psalm  137). 
They  are  the  same  angels  who  wept  with  the  Jews  in  the 
exile  (Isaiah)  :  "Behold,  the  Elohim  cried,  the  angels  of 
peace  wept  bitterly."  At  midnight  the  Almighty  kicks 
on  the  skies,  and  twelve  thousand  worlds  tremble :  for 
He  remembers  His  beloved  Israel  and  the  destruction  of 
His  Temple.  He  weeps  and  two  big  tears  drop  into  the 
big  ocean,  causing  the  waves  to  roll.  At  that  moment  a 
flame  rises  in  the  north,  and  the  north  wind  urges  it  on. 
When  the  flame  touches  the  wing  of  the  cock,  he  crows. 
The  Almighty  enters  the  garden  of  Eden  for  consolation, 
and  communes  with  the  souls  of  the  pious.  When  these 
souls  return  to  their  bodies  at  dawn,  the  angels  say  to 
them  at  parting:  "Bless  the  Lord  ye  servants  of  Him." 

IV. 

THIRD  DIVISION. 

The  third  division  embraces  the  remaining  four  hours 
of  the  night.  At  dawn  another  set  of  angels  is  chosen. 
Now  all  the  stars  unite  with  the  morning  angels  to  give 
praise  unto  the  Lord,  as  it  is  written  (Job)  :  "The  morn- 
ing stars  and  the  sons  of  Elohim  are  jubilant."  At  sun- 
rise Israel  joins  in  the  grand  chorus  of  praise  unto  the 
Lord. 

The  sun  in  its  movement  makes  the  sweetest  music  ever 
heard  in  its  praise  of  the  Almighty;  and  the  Jews  at  the 
same  time  unite  in  concert  with  their  song  of  praise,  as 
it  is  written:  "Ye  shall  be  seen  with  the  sun"  (Psalm). 

Rabbi  Eliezer  said:  "If  the  children  of  the  world  only 
had  a  sensitive  heart,  and  their  minds  were  unengrossed 
by  sordid  thought,  they  could  hear  the  sweet  melody  of 
the  sun's  motion." 

V. 

MIDNIGHT  FANTASY. 

Man  by  his  natural  temperament  is  the  greatest  coward 
upon  earth — a  coward  who  is  afraid  of  his  own  shadow. 


80  TREASUEES   OF   TWO    WOBLDS. 

This  quality  of  cowardice  played  a  great  role  in  the  evolu- 
tionary development  of  the  human  race.  Fear  taught 
man  to  worship  first  something  and  anything  which  pro- 
duces fright.  Man  worshiped  the  devil,  ere  he  began  to 
conceive  the  idea  of  a  good  God,  and  even  up  to  today 
Satan  continues  to  hold  his  grip  upon  the  trembling 
humanity.  Show  me  a  religion  which  ignores  a  devil, 
and  I  will  accept  it  blindly.  Alas,  the  mind  of  man  will 
never  tolerate  the  thought  of  a  God  without  an  opposing 
devil,  of  a  heaven  not  shaded  by  a  hell.  The  antedilu- 
vians surrounded  by  dense  forests,  where  roamed  at  will 
the  mammoth  beasts  and  reptiles  of  those  days,  were  con- 
stantly exposed  to  most  dreadful  visions.  No  wonder 
that  they  venerated  those  horrible  monsters  as  gods, 
devils  and  demons. 

The  writhing,  formidable  serpent,  by  reason  of  its 
devilish  exhibitions  of  cunning,  at  once  occupied  the  first 
rank  of  faithful  objects,  and  never  since  has  lost  his  posi- 
tion in  spite  of  the  many  changes  which  religious  cults 
have  passed  through.  Judaism  and  Christianity  alike 
symbolize  the  devil  by  the  serpent,  the  betrayer  of  Adam's 
race.  By  slow  degrees  of  advancement  at  last  humanity 
attained  unto  the  idea  of  good  as  well  as  evil  deities. 
However,  moral  distinctions  were  not  marked  with  suffi- 
cient plainness,  and  as  a  result  all  the  pagan  religious 
structures  were  marred  by  innumerable  flaws.  The  so- 
called  good  objects  of  reverence  were  found  altogether  too 
full  of  imperfections. 

Everything  went  smoothly  enough  as  long  as  daylight 
lasted.  After  nightfall  was  another  affair.  Then  the 
countless  legions  of  invisible  imps  were  ubiquitously  ram- 
pant wherever  darkness  prevailed.  The  effect  spread  like 
a  contagion  throughout  the  inhabited  earth,  and  is  still 
felt  today  even  in  civilized  and  enlightened  countries. 
Multitudes  are  stricken  with  timidity,  if  obliged  to  ven- 
ture abroad  while  darkness  reigns.  Phantoms,  ghosts, 
hobgoblins,  infest  their  imaginations.  The  graveyard  is 
a  scene  of  special  terror.  Even  the  open  skeptic,  who, 
during  daylight,  or  where  artificial  light  abounds,  claims 
to  have  the  courage  of  his  convictions,  is  often  found,  if 


MIDNIGHT  FANTASY. 81 

obliged  to  sleep  alone  in  a  dark  chamber,  the  victim  of 
most  intense  terror. 

The  Talmud  tells  us  that,  when  Adam  in  December  ob- 
served the  shortening  days,  he  began  to  dread  the  dark- 
ness of  the  night,  which  he  thought  was  the  terrible  death, 
and  so  began  to  fast  and  pray.  Later  on,  noting  the 
longer  days  and  shorter  nights,  he  began  to  rejoice,  say- 
ing that  such  is  the  order  of  nature.  The  next  year  he 
made  the  days  of  December  fast-days,  and  the  days  of 
January  he  turned  into  feast-days.  Thus  the  Romans  had 
their  Ululanda  in  December,  and  their  saturnalia  in  Janu- 
ary. Here  we  see  how  fear  was  at  the  foundation  of 
religious  cults  and  customs.  The  celebration  of  Christmas 
and  New  Year  throughout  Christendom  is  simply  a  sur- 
vival, or  resurrection,  of  ancient  pagan  ceremonies. 

The  phrase  "dark  as  midnight"  is  very  current,  and  is 
supposed  to  be  the  period  when  demons  and  spirits  are 
at  the  height  of  their  revels  and  deviltries.  From  the 
fact  that  this  hour  is  so  terrible  to  many,  our  author  has 
chosen  it  to  be  the  time,  when  the  Almighty  began  his 
lamentation  concerning  the  destruction  of  His  home,  the 
Temple.  From  a  poetical  point  of  view  it  is  most  touch- 
ing, rousing  the  human  feelings  to  the  highest  pitch  of 
inspiration.  Think  of  it :  God  weeps,  the  Almighty  sheds 
tears.  Jewish  authors  of  all  shades  of  belief  have  always 
tried  to  picture  the  Supreme  Power  condescending  to 
humanity,  so  that  God  and  man  may  stand  in  near  co- 
relation,  through  the  exaltation  of  the  human.  On  the 
contrary,  heathen  writers  have  so  depicted  their  gods  and 
goddesses,  that  vice  with  them  held  the  supremacy,  though 
sometimes  conveniently  gilded  with  a  show  of  virtue. 
Such  conceptions  of  their  deities  have  always  tended  to 
degrade  mankind. 

The  Jewish  mystics  describe  the  Omnipotent  One  as 
taking  share  in  the  calamity  of  his  people ;  as  grieving  for 
their  loss  of  land,  country  and  Temple.  In  the  early  mys- 
tic lores  of  the  ancient  Hebrews,  the  relation  between 
Jehovah  and  Israel  is  sketched  as  a  wonderful  "love- 
romance,"  with  all  the  human  phases  of  such  an  affair 


82  TBEASURES  OF  TWO  WORLDS. 

— Jehovah  the  bridegroom,  and  Israel  His  bride  elect. 
Christianity  borrowed  this  idea  in  representing  the  church 
as  the  bride  elect  of  Jesus.  From  a  mystic  standpoint, 
we  notice  that  our  author  knew  about  the  throwing  of  the 
astral,  of  which  the  Theosophists  make  such  a  fuss. 

The  most  interesting  part  of  the  legend  is  the  great 
scientific  conception  of  our  author  concerning  the  Cosmos, 
which  conception  has  been  endorsed,  two  thousands  years 
later,  by  modern  science.  The  ancients  entertained  one 
idea,  that  there  exists  only  one  world,  i.  e.,  our  earth, 
which  they  supposed  absorbed  the  whole  attention  of  the 
Almighty.  Our  author  asserts  that  there  are  twelve  thou- 
sand other  worlds  besides  the  earth.  Our  author  also  un- 
derstood the  laws  of  vibration  and  motion — the  laws 
which  govern  our  whole  code  of  science.  He  says  that 
the  sun,  moving  in  his  orb,  gives  out  a  sweet  sound  of  a 
harmonious  song.  On  the  same  principle  the  ancient  Jew- 
ish mystics  said  that  the  whole  universe  is  praising  the 
Almighty  without  pause  or  rest.  They  meant  that  as  the 
whole  creation  is  in  motion  it  produces  musical  sounds. 
What  lives  moves  also,  therefore  the  Psalmist  says :  ' '  The 
dead  above  cannot  praise  the  Lord."  Music  is  a  sound, 
and  sound  is  the  vibration  of  matter. 

VI. 

(From  the  Hidden  Book.) 
PECULIAR  LETTERS  OF  LAMENTATIONS. 

The  Jews  at  Babylon  sent  words  to  the  Hebrews  of 
Palestine,  saying:  "To  us  was  given  the  right  to  lament 
ove  rour  national  calamity,  and  bewail  the  destruction  of 
the  House  of  our  Lord.  We  are  scattered  among  the  na- 
tions as  if  we  worshiped  idols.  Therefore  we  have  a  right 
to  pen  the  lamentations,  and  explain  them  in  the  order  of 
the  Alpha  Beth,  which  the  Lord  of  the  universe  has  sent 
—to  lament  over  the  destruction  of  His  mansion."  The 
prophet  Jeremiah  wrote  his  lamentations  in  the  order  of 
the  Hebrew  Alpha  Beth. 

Then  the  Hebrews  of  Palestine  replied  as  follows:  "It 
is  true  that  you 'are  scattered  among  the  nations,  and  you 


PECULIAR  LETTERS. 83 

are  outside  the  holy  land  and,  moreover,  it  is  right  that 
you  should  cry  and  weep  because  you  have  gone  out  from 
the  light  into  darkness,  as  a  servant  goes  out  from  the 
house  of  his  master.  But  we  are  to  cry  and  weep  the 
more  and  make  lamentations,  since  the  Holy  One,  blessed 
be  His  name,  has  sent  to  us  the  book  of  lamentations, 
because  we  are  the  children  of  the  matron  (Zion),  and  we 
are  of  His  household,  and  we  know  the  glory  of  the  Lord 
of  the  universe.  It  is  our  lot  to  lament  and  to  explain 
that  book  of  lamentations,  written  in  the  order  of  the 
Alpha  Beth.  We  are  now  orphans,  fatherless  and  mother- 
less, and  when  we  look  upon  the  walls  of  our  mother's 
house  (the  Temple)  we  find  that  she  (the  Shechina,  divine 
womanhood)  is  exiled — she  who  has  fed  us  daily  from  her 
breast  and  consoled  us,  as  a  mother  consoles  her  son. 
Now  we  look  in  every  direction  and  we  see  the  confusion 
in  the  house  of  our  mother.  We  beat  our  heads  against 
the  walls,  but  there  is  no  one  to  console  us,  and  speak  to 
our  hearts,  or  to  plead  for  us  before  our  Heavenly  Royal 
Father.  Previously,  when  we  were  wont  to  displease  our 
Heavenly  Father,  and  He  took  the  whip  to  punish  us,  she 
stood  up  in  our  stead,  to  protect  us  and  receive  the  blows 
herself.  As  Isaiah  hath  it  (53,  5),  "she  is  suffering  for 
our  sins,  downtrodden  for  our  iniquities,  and  by  her 
wounds  are  we  healed. ' '  Woe,  woe  to  us !  now  our 
mother  is  in  exile,  and  we  begin  to  lament  and  express  the 
words  of  bitterness  and  grief  to  those  who  understand  the 
spirit  of  lamentations.  We  approach  her  bed  chamber, 
and  there  we  find  her  not :  her  home  is  in  a  confused  con- 
dition, her  throne  is  fallen,  we  inquire  for  her  and  no  one 
pays  attention  to  us.  We  look  upon  the  ground  and  we 
see  no  imprint  which  she  left  behind  her.  We  ask  from 
the  roof  where  she  bitterly  wept  over  us.  We  inquire  by 
the  roadways  and  paths,  and  they  tell  us  that  they  heard 
her  weeping  for  her  children.  We  ought  to  weep,  and 
lament.  We  will  kiss  the  dust  upon  which  she  trod,  and 
will  beat  our  heads  upon  the  walls  of  the  palace  (the 
Temple),  crying  bitterly.  We  will  begin  to  lament  the 
destruction  which  we  daily  witness,  and  how  can  tears 
cease  to  run  from  our  eyes?" 


84 TREASURES  OF  TWO  WOBLDS. 

VII. 

REPLY  OF  THE  JEWS  OF  BABYLON  TO  THE  HE- 
BREWS OF  PALESTINE. 

It  is  true  that  you  need  to  cry,  lament  and  mourn, 
when  you  see  that  your  mother  has  deserted  her  desolate 
Palace  (Temple),  and  you  know  not  where  she  is.  You 
said :  ' '  She  is  with  you  in  the  exile,  having  come  to  dwell 
with  you  there,  and  you  ought  therefore  rejoice  in  the 
vision  of  Ezekiel."  Now  this  is  the  very  cause  of  our 
deepest  sorrow  and  lamentation,  that  our  mother  has  been 
banished  from  her  mansion  into  the  exile;  and  that  she 
is  obliged  daily  to  observe  our  new  trials  and  afflictions, 
imposed  upon  us  by  our  captors  and  oppressors,  without 
her  being  able  to  afford  us  aught  of  relief. 

Then  back  came  this  reply  from  Palestine  to  Babylon: 
"It  is  true  that  our  mother  has  been  driven  from  her 
Temple  and  has  been  compelled  to  share  your  exile.  We 
realize  the  bitterness  of  the  situation,  and  confess  your 
right  to  commence  the  lamentation.  But  our  lot  is  still 
harder  to  bear,  for  we  are  forced  to  see  constantly  the 
desolation  of  the  Temple,  and  how  the  foxes  of  the  desert 
roam  over  the  ruins,  while  vultures,  crows  and  owls  nestle 
there.  These  sights  cause  us  to  cry  bitterly.  Under  the 
spell  of  such  unspeakable  grief,  we  bow  our  heads  to  the 
ground  and  thus  hear  the  sweet  sound  of  her  feet,  at  the 
third  division  of  the  night — perhaps  midnight.  We  "near 
her  come  to  visit  her  former  home,  and  pass  from  cham- 
ber to  chamber,  and  from  hall  to  hall,  all  the  while  weep- 
ing and  lamenting  because  of  us  and  our  souls. 

We  hear,  and  that  sweet  voice  of  weeping  and  lamen- 
tation arouses  us,  so  that  our  souls  go  forth  in  quest  of 
her.  But  all  in  vain  the  search.  She  disappears  from 
our  hearing  and  disappoints  our  vision.  We  remain  as 
soulless  bodies,  and  in  the  depth  of  our  misery  begin  to 
cry:  "How  desolate  is  the  city  once  so  peopled."  (La- 
mentations of  Jermiah  I,  1.) 


LAMENTATION  OF  THE  LORD. 85 

vin. 

LAMENTATION  OF  THE  LORD. 

Then  the  Hebrews  of  the  Holy  Land  began  to  lament 
and  explain  the  lamentations  of  the  prophet. 

It  is  written :  behold — a  day  of  confusion — there  is  one 
day  in  the  view  of  the  Holy  One,  blessed  be  His  name, 
which  is  beloved  above  the  other  six  days  of  the  week, 
and  this  is  the  day  of  grief,  of  sorrow,  of  lamentation. 
On  this  day  the  Lord  comes  to  visit  his  once  precious 
mansion  and  sees  its  desolation.  He  looks  for  his  beloved 
one,  the  Shechina  (divine  womanhood),  and  finding  her 
exiled,  begins  to  cry:  "Where  art  thou,  beloved  of  my 
soul,  my  only  one  ? ' ' 

IX. 

COMPILER'S  REMARKS. 

Goethe,  the  great,  immortal  German  poet,  a  mystic  as 
well  as  scientist,  was  right  in  his  sentiment  in  Faust: 
"The  eternal  womanhood  draws  us  on."  The  utterance 
of  the  philosophic  poet  is  repeated  in  the  saying  of  the 
common  people:  "There  is  a  woman  in  the  case."  Cer- 
tain religious  cults  re-echo  the  idea,  and  repeat  the  phrase. 

Prehistoric  man  was  unacquainated  with  modern  specu- 
lative ideas.  The  book  of  nature  was  the  only  volume  he 
had  to  consult.  He  rode  no  transcendental  hobby.  He 
was  not  versed  in  philosophy.  Yet  he  was  not  devoid  of 
the  power  of  imagination.  It  was  his  fate  to  be  circum- 
scribed by  the  exercise  of  plain  common  sense.  He  was 
neither  a  theological,  nor  a  geological  student.  Probably 
the  words  "teacher,  preacher"  were  not  found  in  his 
vocabulary.  He  saw  steam  arise  from  boiling  water,  and 
he  noticed  the  flashings  of  lightning,  but  he  never 
dreamed  of  steam  cars  or  steamboats  or  electric  railways. 
The  distinction  between  a  clod-hopper  and  a  gentleman 
did  not  worry  him.  His  inexpensive  garments  were  not 
the  result  of  sartorial  enterprise ;  no  grocer  supplied  his 
table  needs.  He  lived  in  and  for  himself  and  took  all 
law  into  his  own  hands.  To  be  brief,  if  we  can  place 


86 TBEASUBES    OF  TWO   WOBLDS. 

reliance  upon  what  is  recorded  in  Genesis  VI,  5,  6,  we 
see  no  reason  for  envying  the  happiness  of  the  early  race 
of  man. 

There  is,  however,  according  to  the  doctrines  of  the 
mystics  a  curious  interest  connected  with  those  earliest 
settlers  upon  earth.  They  are  credited  with  the  origina- 
tion of  their  own  peculiar  religious  sentiments  and  views. 
Their  doctrines  were  purely  sensual,  construced  from 
their  own  experiences.  They  looked  not  up  into  the 
heavens  to  find  their  God,  nor  did  they  lay  claim  to  any 
revelation  from  above.  They  took,  so  to  speak,  and  by 
an  utter  ignorance  of  the  fact,  and  entirely  by  ideal  an- 
ticipation, a  literal  translation  of  language,  uttered  many 
centuries  later  by  Job,  as  we  read  in  his  book  XIX,  26 : 
"from  my  flesh  I  see  my  Lord." 

Observing  the  matrimonial  relationship  of  mankind, 
they  evolved  the  idea  of  dual  divinities,  and  so  made  them 
a  married  couple,  and  all  creation  their  offspring. 

From  these  ideas,  and  built  up  upon  this  basis,  we  have 
what  is  called  the  "Phallic  Cult."  No  matter  how  great 
the  diversity  of  religious  ceremonies,  or  under  what  title 
the  sect  presents  itself,  the  great  bulk  of  oriental  heathen- 
ism has  sprung  from  one  basic  source.  Local  modifica- 
tions of  rites  do  not  clash  with  the  main  idea.  The  Greek 
and  Roman  multiplication  of  gods  and  goddesses  is  only 
an  expansion  of  the  original  suggestion.  Even  the  musi- 
cal instruments  are  employed  to  symbolize  dualism  of 
effort.  The  drum  and  the  bell  are  used  to  represent  the 
female  partner.  The  stick  and  the  clapper,  respectively, 
mark  the  male  helper.  The  drum  remains  mute  unless 
the  stick  beats  it ;  the  bell  requires  the  clapper  to  produce 
resonance. 

Of  all  the  nations  the  primitive  Hebrew  race  alone  has 
preserved  in  its  lore  the  primordial  conception  of  a  dual 
God,  in  all  its  purity.  Of  course,  under  the  term  of 
"Primitive  Hebrew,"  we  do  not  include  the  Rabbinical 
Jews,  or  the  ancient  Hebrews  of  the  Mosaic  stock.  We 
mean  the  primitive  Hebrews  of  the  patriarchal  age,  who 
worshiped  the  combined  dual  deity,  male  and  female, 
under  the  name  of  Elohim.  This  word  is  plural.  The 


COMPILER'S  REMARKS. 87 

patriarchs,  Abraham,  Isaac  and  Jacob,  worshiped  Elohim, 
but  Moses  introduced  a  God  named  Jehovah.  Moses  tried 
in  vain  to  uproot  the  former  cult  from  the  heart  of  the 
Hebrews,  but  was  obliged  to  compromise,  and  to  retain 
the  traditional  views  of  the  primitive  men  side  by  side 
with  his  own  doctrines. 

Every  one,  who  can  read  the  Bible,  will  see  the  differ- 
ence between  the  religion  of  the  Patriarchs  and  that  of 
Moses,  and  we  call  attention  particularly  to  the  first  chap- 
ter of  Genesis.  Here  we  have  the  primitive  version,  ac- 
cording to  the  patriarchs,  and  here  it  is  said  that  Elohim 
created  male  and  female  in  his  own  image  and  blessed 
them.  This  version  accords  with  the  views  of  the  pre- 
historic man,  who  worshiped  the  creative  forces.  Male 
and  female  were  in  the  image  of  the  Deity,  and  hence  the 
Deity  represents  a  dual,  i.  e.,  male  and  female. 

In  the  second  chapter  of  Genesis  we  have  a  different 
version  of  the  creation  of  man  in  accord  with  the  mono- 
theistic view  of  Moses.  Here  we  read  that  Jehovah 
formed  man  from  dust,  and  then  took  one  of  his  ribs  to 
become  Eve.  These  two  versions,  which  seem  to  conflict 
one  with  the  other,  and  which  have  led  many  to  believe 
that  Moses  made  mistakes,  are  in  reality  the  different 
representations  of  two  diverse  religious  creeds.  Instead 
of  accusing  Moses  as  the  author  of  mistakes,  we  ought  to 
admire  his  tolerance  in  preserving  the  traditional  ver- 
sion. 

Again  we  notice  the  word  "creation"  in  the  traditional 
version,  while  in  the  Mosaic  version  the  word  "formed" 
is  used,  i.  e.5  formed  from  dust — Jehovah  formed. 

The  patriarchal  view  of  Elohim,  as  male  and  female, 
resulted  in  what  we  term  the  Elohistic  faith,  and  the  cus- 
toms, cult  and  manners  in  consonance  with  that  view 
were  handed  down  to  successive  generations.  The  prim- 
itive expressions  of  the  Hebrew  tongue  distinctly  mark 
the  Phallic  cult.  Whatever  was  tender  or  lovely  was 
termed  feminine,  while  anything  rough  and  hard  was  put 
in  the  masculine  gender.  The  gentle  moon,  moving  so 
quietly  across  the  sky,  with  her  little  flock  of  stars  (her 
children)  was  accounted  feminine;  but  the  sun,  with  its 


TEEASUEES   OF   TWO   WOELDS. 


burning  rays,  was  styled  masculine.  The  unruly  and 
rough  ocean  was  called  masculine,  and  regarded  as  the 
husband  of  the  calm  mother  earth.  Our  view  of  this  sub- 
ject is  amply  demonstrated  by  a  close  study  of  the  gram- 
matical structure  of  the  Hebrew  language,  taken  in  con- 
nection with  all  the  ancient  tongues.  The  Greek  had  a 
legend  that  a  certain  goddess  threw  stones  behind  her, 
and  that  these  stones  were  changed  into  human  beings. 
The  early  Hebrews  must  have  known  that  legend,  for  it 
seems  to  have  been  the  common  belief  of  the  Orientals. 
In  Hebrew  Eben  (stone)  is  feminine,  and  ben  (son) 
springing  from  Eben,  is  masculine. 

Now  having  shown  conclusively  that  the  religion  of  the 
patriarchs  and  of  the  primitive  Hebrews  was  not  identi- 
cal with  the  faith  proclaimed  by  Moses,  and  forced  upon 
the  Jews  in  a  very  peculiar  way,  we  shall  proceed  to 
expose  the  difference  between  the  Elohistic  and  the  Jeho- 
vistic  cults.  The  primitive  Hebrews  accepted  the  tradi- 
tional creed  that  the  world  was  created  by  the  combined 
creative  forces  of  a  dual  Deity,  male  and  female,  termed 
Eiohim.  These  Hebrews  worshiped  their  ancestors, 
father  and  mother  alike,  as  corresponding  with  the  heav- 
enly father  and  mother,  and  hence  they  always  swore  by 
the  generative  organs  of  their  ancestors.  Thus  we  see 
that  Jacob  swore  by  the  organ  of  his  father,  Isaac.  Those 
who  translate  by  the  word  "fear"  the  Hebrew  word  in 
Genesis  show  as  clear  knowledge  of  Hebrew  as  the  angels 
have  of  Chaldean.  So  also  in  the  ten  commandments  of 
Eiohim  (Exodus  XX)  the  fourth  reads:  "Honor  thy 
father  and  thy  mother,"  while  in  the  ten  commandments 
of  Jehovah  no  mention  is  made  of  such  a  law.  Besides 
Moses,  in  Deuteronomy,  praises  the  sons  from  the  tribe  of 
Levy  for  not  recognizing  their  parents  when  they  were 
busy  killing  the  worshipers  of  the  golden  calf. 

Another  difference  between  the  two  religions,  and  of 
great  importance,  is  the  "sacrifice."  The  early  Hebrews 
of  the  Elohistic  stamp  did  not  practice  animal  sacrifice — 
likewise  the  Egyptians  and  all  the  Elohistic  nations — but 
their  offering  consisted  in  pouring  oil  upon  their  sacred 
altars.  Moreover,  Moses,  in  his  support  of  the  Jehovistic 


COMPILES 'S  BEMABKS. 89 

claim,  introduced  animal  sacrifice  because  he  wished  to 
thwart  the  Elohistic  party. 

In  my  work  entitled  " Battles  of  Jehovah,"  I  have 
shown  how  Moses  tried  to  extirpate  from  the  hearts  of 
the  Hebrews  all  flavor  of  the  Elohistic  ideas.  Here  I 
shall  only  mention,  that,  though  he  was  successful  in  all 
other  respects,  he  failed  to  remove  the  idea  of  a  divine 
motherhood.  This  idea  remained  irrefutable  in  the  bosom 
of  the  Elohists.  A  revival  of  this  human  feeling  began  at 
the  time  of  the  division  of  the  kingdom,  after  the  death 
of  King  Solomon.  The  ten  tribes  of  Israel,  who  formed 
a  separate  realm  under  the  dynasty  of  Jeroboam,  restored 
the  Elohistic  cult,  or  the  patriarchal  religion,  to  its  former 
state,  with  all  its  customs,  laws,  emblems,  and  modes  of 
worship — the  making  of  two  golden  calves  by  Jeroboam 
was  simply  the  emblem  of  Elohim,  as  that  of  Jehovah  was 
a  serpent,  whom  the  Jehovists  worshiped  under  the  name 
of  "Nechuchton."  The  Jehovists  of  the  two  tribes  ad- 
hering to  the  dynasty  of  David,  being  precluded  by  virtue 
of  their  religious  fidelity  from  imitating  the  example  of 
the  Elohistics,  took  the  living  powerful  logos,  the  heart- 
touching  force  of  poetry,  in  order  to  offset  the  Elohistic 
influences.  They  began  to  sing  the  most  beautiful  song 
which  band  ever  sang — a  poem  whose  stanzas  ring  in  the 
melodious  harmony  of  nature;  whose  words  are  the 
sweetest  ever  used  by  divine  lingering  love;  whose  flow- 
ery language  exhales  the  most  delightful  aroma  as  if  it 
comes  from  the  spicy  trees  of  Eden.  This  poem  shows 
forth  the  immortal  love  of  the  Almighty  and  his  Shechina 
(divine  womanhood) — a  divine  domestic  drama  excelling 
all  else  on  the  stage  of  life. 

The  sanctuary  of  the  Temple  was  the  bridal  chamber, 
where  the  divine  lovers  met,  under  the  sheltering  wings 
of  the  cherubim.  That  love  romance  is  long  as  eternity, 
and  hence  the  Jewish  poets  are  still  working  on  it,  com- 
mencing where  the  former  sons  of  Moses  stopped  singing. 
It  is  the  grandest  human  song,  for  it  is  the  everlasting 
poetic  touch  of  the  song  of  the  " Mother."  How  human, 
how  sublime  such  feelings  of  such  a  mother!  The  Al- 
mighty, tender,  yet  stern;  while  she,  in  her  affectionate 


90 TEEASUBES  OF  TWO  WORLDS. 

motherhood,  follows  her  children  into  all  places  of  their 
affliction  to  protect  them  from  the  wrath  of  times  and  cir- 
cumstances. We  are  reminded  of  the  Iliad,  where  Miner- 
va, disguised  as  Mentor,  follows  the  wanderings  of 
Odysseus,  but  the  Jewish  Ilaid  shines  forth  with  sublimer 
glory,  for  its  theme  is  the  undying  love  of  a  mother,  the 
only  soul  of  a  nation's  heroic  struggle  and  endurance. 
Early  primitive  folklore  tells  us  that  she  followed  her 
children  into  Egyptian  bondage  and  it  alludes  to  the 
Scripture  saying:  "Thou  hast  redeemed  a  nation  and  its 
God."  This  means  the  Shechina,  who  was  redeemed  with 
her  children.  The  folklore  explains  the  statement 
(Zechariah  X,  llth)  "there  passed  a  rival  in  the  son," 
as  follows:  "It  alludes  to  the  graven  image  of  Micha, 
who  carried  with  him  the  idol,  when  crossing  the  Red 
Sea."  Another  primitive  lore  says  that,  when  King 
Manache  placed  the  Astarta  (Venus)  in  the  sanctuary  of 
the  Temple,  a  sort  of  jealous  disgust  was  expressed  by  the 
king  of  the  prophets,  Isaiah  (28-21),  in  these  words:  "Lo 
the  bed  is  too  small  to  stretch  out  upon,  and  the  veil  too 
narrow  to  hide."  This  remark  goes  to  show  that  even 
divine  love  is  exposed  to  jealousy.  Isaiah,  the  royal  poet 
and  prophet,  sang  most  thrillingly  the  song  of  the  Heav- 
enly Mother.  In  glowing  words  of  inspiration  he  de- 
scribes the  dispute  of  the  Almighty  with  his  wild  son 
Israel.  The  poet  cries  out:  '"where,"  says  the  Lord, 
"is  the  divorce-letter  given  to  your  mother?  Who  are  my 
creditors  to  whom  I  have  sold  you?  Through  your  own 
sins  ye  were  sold,  and  through  your  iniquities  your  mother 
was  sent  away."  This  mythological  folklore  contains  in 
few  words  a  vast  meaning.  We  recognize  the  Shechina 
who  offers  herself  to  shield  her  children  from  peril  and 
punishment.  The  great  poet  voices  only  the  sentiments 
of  his  nation,  and  succeeding  poets  and  prophets  took  up 
the  grand  refrain.  At  the  return  from  the  exile  that 
great  poem  became  the  theme  of  learning,  and  the  vital 
power  of  the  national  life.  A  hundred  years  B.  C.,  a 
man  versed  in  Jewish  lore,  Jonathan  Ben  Uziel  by  name, 
was  the  favored  disciple  of  Hillel  the  Great.  He  was  the 
foremost  scribe  of  his  time,  and  most  familiar  with  poeti- 


COMPILES  *S  EEMARKS. 91 

cal  traditions.  He  was  the  author  of  the  famous  transla- 
tion of  the  Scriptures  (Tar gum  Jonathan!  Ben  Uziel). 
In  that  wonderful  Chaldean-Aramaic  work,  he  filled  in 
between  the  lines  of  the  Bible  a  vast  repository  of  legends 
and  traditions,  such  as  cannot  be  found  elsewhere.  He 
tells  us  that  the  Shechina  was  exiled  with  her  children 
and  abode  in  Babylon  with  them.  There  are  indications 
that  legends,  preserved  in  the  works  of  later  scribes,  were 
products  of  the  pen  of  Jonathan  Ben  Uziel,  so  that  we 
may  style  him  the  father  of  Jewish  folklore. 

He  was  a  profound  scholar,  of  varied  learning,  a  fa- 
mous Mason,  a  noted  mystic  of  the  higher  order  of  the 
Essenes,  now  known  as  Cabalists. 

The  Talmud  states  that,  when  Jonathan  was  absorbed 
in  his  reveries,  if  a  bird  approached  him,  it  was  con- 
sumed by  the  flames  of  fire  ever  surrounding  him  on 
such  occasions.  He  was  regarded  as  a  wonder-man,  a 
miracle-worker,  a  Mahatma.  The  mystics  followed  in  his 
wake.  From  the  "Tosepta"  (a  supplement  of  the  Tal- 
mud) we  find  that  a  candidate  for  admission  to  the 
Essenes  was  required  to  be  forty  years  of  age,  and  a 
man  of  blameless  life.  A  certain  degree  of  knowledge 
of  the  written  and  the  oral  law  was  necessary. 

The  Essenes  lived  on  the  bank  of  the  Jordan,  and  their 
ceremony  of  initiation  was  by  baptism.  The  Rabbinical 
Jews  required  a  proselyte  to  Judaism  to  be  circumcised 
as  well  as  baptized,  but  the  mystics  required  baptism 
alone.  Baptism  symbolized  the  cleansing  of  the  soul. 
The  Essenes  preferred  the  vicinity  of  a  river  or  a  stream- 
let for  their  preaching  ground.  Otherwise  they  chose 
a  lofty  hill,  or  deep  forest. 

We  now  propose  to  proffer  a  theory,  which  may  pos- 
sibly throw  some  light  upon  the  rise  and  development  of 
Christianity.  We  claim  that  it  had  its  origin  in  mysti- 
cism, and  sprang  into  existence  among  the  Essenes.  In 
the  first  place  we  mention  that  a  shcism  arose  among  this 
clique.  Such  breaks  are  the  invariable  rule  in  social 
affairs.  In  every  form  of  convocation  we  find  a  willing- 
ness to  agree  to  disagree.  It  is  a  freak  of  imperfect  hu- 
man nature  that  universal  harmony  of  opinion  is  impos- 


92 TREASUBES  OF  TWO  WQBLDS. 

sible.  No  matter  how  essentially  reasonable  a  proposi- 
tion may  seem  to  be,  it  is  bound  to  meet  with  opposition. 
As  every  question  has  two  sides,  it  is  proper  to  investi- 
gate each.  From  this  habit  and  principle  of  sometimes 
hostile,  sometimes  pacific,  encounters  in  all  departments 
of  physical,  mental  and  moral  considerations,  there  has 
finally  resulted  as  an  outcome  our  present  culture  and 
advanced  modern  civilization.  There  is  no  ill  wind  that 
does  not  benefit  somebody. 

Discord  arose  among  the  Essenes.  Some  of  their  num- 
ber left  the  original  lodge,  and  formed  a  new  organiza- 
tion. 

At  once  it  was  needful  to  assume  a  new  badge  to  mark 
the  rivalry.  In  the  course  of  time  great  changes  ensued. 
New  dogmas  were  proclaimed,  and  new  doctrines  ad- 
vanced. In  time  the  breach  widened  so  far,  and  the  dif- 
ferences became  so  irreconcilable,  that  rivalry  was 
changed  to  perfect  hostilty. 

Let  us  now  make  a  practical  illustration  of  our  idea 
in  the  case  of  the  Essenes.  This  class  was  the  strongest 
in  support  of  the  idealistic  adoration  of  the  Shechina 
(Divine  Motherhood).  This  most  abstract  ideal  main- 
tained in  the  purest  quintessence  of  poetry  by  its  long 
continued  advocates  met  with  opposition  on  the  part  of 
some  Schismatics.  These  disciples  of  a  new  belief  en- 
shrined in  flesh  and  blood  their  new  ideal  of  the  divine 
mother,  and  so  they  lowered  her  from  her  exalted  divin- 
ity to  the  level  of  humanity.  They  determined  to  have 
as  their  object  of  worship  a  real  woman,  a  daughter  of 
Eve,  and  they  also  demanded  a  local  name  for  her.  The 
Jews  as  a  body,  as  well  as  the  clique  of  the  Essenes, 
called  the  divine  motherhood  Shechina — a  word  denot- 
ing rest.  The  Heavenly  Father  was  called  Jehovah 
("motion").  The  two  conditions,  rest  and  motion,  cover 
all  dieas  of  vitalism  and  existence.  As  Miriam  (Mary) 
was  the  most  popular  Jewish  name,  they  selected  that  for 
the  newly  materialized  motherhood. 

The  Essenes  were  now  divided  into  two  parties. 

I  now  propose  to  cite  more  modern  divisions  in  order 
to  fortify  my  position. 


COMPILER'S   REMARKS. 93 

Since  the  days  of  Adam  and  Eve,  man  hks  been  man, 
and  woman  has  been  woman.  Human  nature  has  been 
human  nature  since  the  creation.  Al  history  establishes 
this  fact  most  conclusively.  All  languaegs  are  in  accord 
in  this  respect. 

AVithin  a  couple  of  years  we  have  witnessed  schisms 
among  three  well  known  organizations.  I  refer  to  the 
"Theosophists,"  the  "Salvation  Army,"  the  "Spiritual- 
ists." 

The  Theosophists  believe  in  the  Reincarnation,  and  in 
the  Mahatmas.  They  claim  that,  through  a  certain  mode 
of  living,  a  person  can  attain  unto  the  highest  power  of 
nature's  forces,  and  that  he  can  throw  out  his  Astral- 
body.  Since  the  schism  a  new  party  has  been  formed 
with  a  new  name,  and  it  has  adorned  its  new  meeting 
place  with  new  symbols.  Madame  Beasant  is  at  the  head 
of  the  new  party.  How  they  will  arrange  to  differ  in 
regard  to  throwing  out  the  Astral  is  not  yet  settled.  In 
due  time  the  one  party  will  bear  no  resemblance  to  the 
other  in  beliefs  and  rites  and  doctrines. 

The  Salvation  Army  was  organized  by  General  Booth 
to  attack  Satan  in  the  highways  and  the  by-ways.  Its 
methods  of  service  need  no  description.  Ballington 
Booth,  son  of  the  general,  has  sundered  connection  with 
the  original  band.  A  new  name  ("God's  Volunteers") 
has  been  chosen,  and  sundry  changes  in  dress,  musical  in- 
struments, etc.,  etc.  Howbeit,  as  all  distinctions  thus  far 
involve  non-essentials  alone,  it  is  not  worth  while  to 
hazard  predictions  concerning  future  operations. 

Spiritualism  is  a  recent  invention.  Mr.  Frank  and  Mr. 
Humbug  are  credited  with  the  inception  of  the  scheme 
of  delusion.  The  projectors  of  this  wily  cult  were  adept 
students  of  human  nature.  Bearing  in  mind  how  the 
living  are  interested  in  their  not-forgotten  friend,  they 
devised  a  most  deceptive  scheme  for  financial  gain  by 
practicing  upon  the  credulity  of  the  ignorant  and  unsus- 
picious. For  awhile  the  system  flourished,  but  now  its 
glory  is  fast  departing.  A  huge  rift  has  already  taken 
place  in  spiritualistic  circles.  One  party  calls  itself  the 
society  of  "Progressive  Spiritualistic  Philosophy."  The 


94 TREASURES  OF  TWO  WORLDS. 

rest  are  simply  ' '  Spiritualsts. "  It  is  not  worth  the  price 
of  the  ink  to  expand  upon  this  subject.  It  is  rank  char- 
latanism. 

In  referring  to  the  above  illustrations  it  has  been  our 
simple  purpose  to  show  how  societies  disintegrate.  Tl'us 
with  the  Essen es.  The  party  was  separated  into  rival 
factions.  The  seceders  withdrew  farther  and  farther 
from  the  original  body  until  all  recognition  of  former 
association  faded  from  sight. 

There  is  a  curious  legend  in  the  Babylonian  Talmud 
(tractat  chagiga,  page  2)  which  may  throw  some  light 
upon  the  early  history  of  Christianity.  This  is  the  legend : 
"Rabbi  Bibi  was  a  great  friend  of  the  grim  messenger, 
the  Angel  of  Death.  Once  the  latter  was  at  the  house 
of  the  Rabbi,  and  told  his  errand  boy:  'I  am  now  busy, 
and  the  time  of  Mary  Magdalene,  the  hairdresser  has 
just  expired,  so  you  go  and  fetch  her  soul  to  me.'  The 
boy  obeyed  the  command  of  his  master  strangler  (the 
Hebrews  believe  that  the  angel  of  death  strangles  his 
victims),  and  brought  back  the  soul  of  Mary  Magdalene, 
the  Kindergarten  Teacher.  The  master  said:  'Did  I  not 
tell  you  to  bring  the  soul  of  Mary  Magdalene,  the  hair- 
dresser?' The  trembling  little  strangler  said  to  his  mas- 
ter: 'Well  I  have  made  a  mistake  in  the  person,  let  me 
return  her  soul,  and  bring  that  of  the  right  one.'  The 
stern  messenger  replied :  '  Well,  as  thou  hast  brought  it 
I  will  count  it  among  the  victims.'  ' 

This  legend  is  most  remarkable.  We  notice  the  men- 
tion of  both  Marys,  so  connected  with  the  founding  of 
Christianity.  Now  the  most  important  point  in  favor  of 
Christianity  is  the  belief  in  the  resurrection  of  Christ — 
a  belief  founded  in  part  upon  the  testimonies  of  these 
two  Marys.  (See  the  New  Testament  on  this  subject.) 
Moreover  they  were  both  called  Magdalene,  on  account 
of  their  occupations.  The  word  in  the  Chaldean  jargon 
signifies  "to  bring  forth"  (the  one  pupils;  the  other 
hair).  We  also  learn  that  Mary,  the  mother  of  Christ, 
was  a  school-teacher,  although  the  oral  law  did  not  allow 
women  to  be  accepted  as  teachers,  as  I  have  proven  in 
my  work,  "Education  in  the  Talmud,"  (printed  and  pub- 


COMPILER'S  REMABKS. 95 

lished  by  the  U.  S.  Government).  I  do  not  profess  to 
fathom  the  aim  of  the  Talmud  in  presenting  that  legend. 
The  Jews,  even  the  Essenes,  did  not  allow  a  woman  to 
become  a  teacher  in  school.  Now  the  Talmud  asserts 
that  Mary  was  a  school-teacher.  Possibly  the  ''woman 
question"  was  the  bone  of  contention  among  the  Essenes, 
and,  as  Mary  was  an  advanced  woman,  she  became  the 
leader  of  the  Young  Essenes,  and  proclaimed  woman's 
equality  with  men.  The  early  Christians  encouraged  the 
new  reform.  As  Mary  was  the  founder  of  the  new  party 
(Young  Essenes),  there  is  no  wonder  that  there  became 
a  Mary-cult  in  the  long  run  of  time.  This  Mary-cult  has 
touched  human  feelings  by  the  representation  of  mother- 
hood, and  therein  lies  much  of  the  success  of  the  church's 
strength. 

In  London,  years  ago,  I  became  acquainted  with  an  ad- 
vanced Irish  bar-maid.  She  asked:  "Do  you  believe  in 
the  Son  of  God?"  I  replied:  "I  believe  in  a  son  of  man, 
but  not  in  the  son  of  God."  She  turned  with  astonish- 
ment, asking:  "Did  you  not  have  a  mother?"  I  said 
"Yes."  "Well,  then,"  said  she,  "why  should  God  not 
have  a  mother,  too?"  Thus  the  advanced  woman  of  the 
present  time  agreed  in  thought  with  the  prehistoric  man. 

The  remark  in  the  Talmud,  that  Mary  had  been  a 
teacher  of  children,  was  rather  pointed  raillery  upon  the 
Young  Essenes  for  having  followed  the  lead  of  a  woman. 
We  are  apt  today  to  criticise  those  who  go  after  a  new 
leader,  and  our  remark  is  not  always  complimentary. 

While  the  succession  of  the  early  Christians  gradually 
became  more  and  more  complete,  the  old  party  of  the 
Essenes  adhered  steadfastly  to  their  primal  faith  in  the 
Shechina  (Divine  Motherhood).  Among  the  latter  we 
find  many  men  famous  for  their  mystic  learning — such 
men  as  Rabbi  Simon  Bar  Jochai,  and  his  son  Rabbi  Eli- 
ezer.  These  men  lived  just  after  the  destruction  of  the 
second  temple,  and  were  the  original  Mahatmas,  to  whom 
is  ascribed  the  preparation  of  the  famous  book  (the 
"Zohar"),  which  is  to  the  mystics  and  cabalists  what 
the  Bible  is  to  the  Rabbinical  Jews.  From  that  book 


98 TREASUBES  OF  TWO  WOELDS. 

we  have  taken  the  "Letters  of  Lamentation,"  and  the 
next,  Lamentation  of  the  Shechina. 

The  Talmud  comments  upon  Psalm  LXXIX  (A  Song 
to  Asaph)  which  begins  as  follows :  "0  Lord,  the  heathen 
have  invaded  Thy  heritage;  they  have  profaned  Thy 
temple;  they  have  slaughtered  Thy  servants."  It  asks 
why  a  song  of  lamentation  should  be  the  title,  and  then 
explains  that  the  Lord  was  angry  with  the  Jews  and  had 
determined  to  exterminate  them,  but  instead  poured  out 
his  wrath  upon  the  timbers  and  stones  of  the  temple,  and 
spared  the  people. 

This  legend  is  exemplified  in  human  life.  Men  some- 
times get  angry  with  their  wives  and  children,  and  then 
vent  their  spite  upon  the  household  furniture.  But  our 
feelings  are  more  deeply  moved  by  the  legends  preserved 
for  us  by  Rabbi  Simon  Bar  Jochai  in  the  "Letters  of 
Lamentation."  Here  we  behold  the  Shechina  in  the  most 
tender  nobility  of  her  motherhood.  She  is  represented 
as  shielding  her  children  from  the  whip  of  their  angry 
Heavenly  Father.  As  she  interposes  in  their  behalf,  the 
lash  falls  upon  her  own  body.  What  a  picture  Raphael 
could  have  made  of  this  affecting  scene ! 

The  idea  that  the  Shechina  accompanied  her  children 
into  exile,  to  share  with  them  their  sufferings  and  hard- 
ships, means  more  than  appears  upon  the  surface.  The 
Jews  in  Babylon,  after  the  second  destruction  of  the 
temple,  developed  a  national  spirit  of  learning  far  super- 
ior to  that  of  those  who  remained  in  Palestine,  and  was 
more  in  accord  with  the  advanced  thought  of  their  time. 
Compare  the  Jerusalem  Talmud  with  the  Babylonian,  and 
you  will  at  once  perceive  the  vast  difference  between  two 
classes  of  Jews.  Those  who  stayed  in  Palestine  held  stern 
and  gloomy  views,  and  confined  their  thoughts  within  the 
abstract,  dead  letter  of  the  law,  utterly  prosaic,  entirely 
unenlivened  by  spontaneous  originality,  plodding  along 
without  elasticity  or  hopefulness.  Those  in  Babylon 
readily  adapted  themselves  to  the  changed  conditions  of 
their  new  environments,  and  sought  to  charm  away  their 
woes  by  the  soothing  voice  of  poetry.  The  presence  of 


COMPILES 'S  EEMABKS. 97 

the  Shechina  accounts  for  this.  She,  it  was,  who  filled 
them  with  new  impulses,  and  stimulated  their  energies. 

The  Jews  of  Palestine  were  filled  with  despair;  became 
morose,  listless,  devoid  of  lofty  aspirations.  You  will  no- 
tice this  fact  today  in  the  Spanish,  Portuguese  and  Ori- 
ental Jews,  descendants  of  the  Palestine  Jews. 

On  the  other  hand  the  Babylonian  Jews  retained  their 
normal  national  spirit  of  cheerfulness,  notwithstanding 
their  expatriation.  In  spite  of  being  wanderers  in  strange 
lands;  in  spite  of  smoke,  fire,  and  sword;  in  spite  of  per- 
secutions and  obstacles;  in  a  word,  in  spite  of  all  adver- 
sities the  Russian  and  Polish  Jews,  descendants  from  the 
Babylonian  captives,  exhibit  the  virile  virtues  of  their 
ancestors. 

"We  give  them  the  credit  of  having  obeyed  their  moth- 
er's injunctions,  and  of  having  listened  to  her  sugges- 
tions. She  told  them  not  to  worry  about  their  exile  from 
Palestine,  and  pointed  out  to  them  that  they  had  the 
whole  earth  wherein  to  select  a  home ;  that  their  exile 
was  a  blessing  in  disguise. 

In  our  opinion  the  "Letter  of  Lamentation"  is  very  im- 
portant in  the  matter  of  "higher  Biblical  criticism." 

The  author  of  that  letter  mentions  that  the  Shechina, 
and  not  the  children,  received  the  blow  of  the  lash.  He 
bases  his  statement  upon  Isaiah  53,  5,  where  it  is  said : 
"And  she  is  sick  from  our  sins;  cast  down  through  our 
iniquities."  Every  Bible  reader  knows  that  "he,"  not 
"she,"  occurs  in  that  passage,  and  the  Jews  interpret  it 
as  referring  to  their  expected  Messiah,  while  the  Chris- 
tians say  it  refers  to  their  suffering  Savior,  the  Christ. 
Thus  then  the  question  arises,  whether  Rabbi  Simon  Bar 
Jochai  made  a  grammatical  error,  or  has  the  text  been 
tampered  with  A  careful,  examination  convinces  me  that 
the  text  has  been  changed,  and  that  two  thousands  years 
ago  the  verse  read  "she"  and  not  "he."  The  proofs  are 
many,  but  for  the  sake  of  brevity  I  shall  produce  merely 
the  strongest  point  to  sustain  my  bold  assertion. 

The  ancient  Hebrew  dramas  were  unlike  the  modern 
style.  We  begin  with  what  is  full  of  fun  and  pleasantry 
and  end  with  the  tragic.  The  Hebrews  reversed  this 


98 TREASUBES   OF   TWO   WOBLDS. 

order.  We  cite  the  Book  of  Job  for  instance.  Now  take 
Isaiah.  He  begins,  chapter  L,  with  the  prologue  of  Je- 
hovah, who  says  to  his  children:  "Where  is  the  divorce 
letter  of  your  mother,  that  I  sent  her  away,  or  who  are 
my  creditors  to  whom  I  have  sold  you  for  my  debts? 
Lo,  for  your  own  sins  you  have  been  sold,  and  for  your 
iniquities  your  mother  has  been  sent  away."  The  whole 
chapter  deals  with  the  outpouring  of  the  indignation  of 
Jehovah.  In  the  next  chapter  he  refers  to  the  happy 
earthly  couple,  the  parents  of  the  race,  Abraham  and 
Sarah,  and  begins  to  console  the  exiled,  homeless  divine 
mother.  The  next  chapter  continues  the  consolation  to 
her  and  her  children.  The  famous  LIII  chapter  describes, 
in  glowing  poetical  language,  the  surprise  of  the  nation 
at  the  reconciliation  of  Jehovah  and  Israel's  mother, 
whose  name  was  Zion,  or  Shechina.  The  chapter  is 
prefaced  with  the  words:  "Who  has  believed  our  re- 
port? and  to  whom  has  the  arm  of  the  Lord  been  re- 
vealed?" After  describing  how  she  has  lost  her  beauty 
in  the  exile,  it  proceeds  to  state  that  she  was  depsised  by 
men  and  was  spoken  of  as  a  wicked  woman,  and  on  that 
account  driven  from  her  home.  (The  condition  of  a 
woman  exile  is  worse  than  that  of  a  man,  for  gossip- 
mongers  have  a  chance  to  fabricate  their  scandal.)  The 
account  goes  on  to  describe  her  sufferings,  and  her  sweet 
fortitude,  and  that  the  people  were  astonished  at  her 
sudden  rise  from  her  misfortunes.  The  next  chapter 
records  a  perfect  reconciliation,  beginning  with  the 
words:  "Sing,  0  barren,  thou  didst  not  bear;  break 
forth  into  singing  and  cry  aloud  that  thou  didst  not  tra- 
vail with  child;  for  more  are  the  children  of  the  deso- 
late than  the  children  of  the  married  wife,  says  the 
Lord." 

My  explanation  makes  the  chapters  well  connected. 


LAMENTATIONS    OF   THE    SHECHINAH.  99 


LAMENTATIONS  OF  THE  SHECHINAH: 
(DIVINE  WOMANHOOD). 

In  the  first  division  of  the  night. 

At  the  first  division  of  the  night,  which  constitutes  the 
first  four  hours,  the  Shechinah  goes  down  to  the  place, 
where  the  outside  altar  stood  in  the  outer  courtyard  of 
the  temple.  When  she  beholds  that  no  vestiges  are  left, 
and  that  the  holy  place  is  profaned  in  various  ways  of 
defilement,  she  cries  bitterly,  and  her  voice  is  heard 
throughout  universal  space.  She  cries  in  lamentations, 
saying:  "Woe!  Woe!  My  dear,  beloved  altar,  where 
once  I  was  so  satisfied  with  all  the  offerings  of  foods  and 
drinks,  and  all  the  holy  heroes  (alluding  to  the  priests 
and  Levites)  had  all  their  needs  so  abundantly  supplied 
by  thee.  Now  thou  hast  been  fed  with  the  pure  blood 
of  these  holy  heroes  and  pious  ones,  whose  blood  has  been 
shed  upon  thee.  Woe,  woe  to  me  for  their  blood.  Woe, 
my  altar,  which  now  has  been  fed  from  the  corpses  of 
those  pious  ones,  who  have  been  slain  upon  thee  by  their 
enemies,  yielding  up  their  own  lives  in  the  service  of  their 
Lord  and  country,  and  their  souls  have  been  bidden 
hence. 

"Where  can  I  find  the  eternal  flame  of  that  eternal 
fire,  which  now  weeps  upon  them?  Where  are  the  six 
thousand  holy  heroes  of  each  of  the  four  corners  of  the 
world,  who  used  to  eat  daily  from  thy  sacrifices?"  The 
tribe  of  the  priests  numbered  twenty-four  thousand  mem- 
bers, divided  into  four  divisions,  each  division  having  six 
thousand.  Each  month  a  division  was  called  to  serve 
during  that  month  in  the  Temple.  Each  division  was  sub- 
divided into  four  sections,  and  each  section,  containing 
fifteen  hundred  members,  served  for  a  week  in  the 
Temple,  in  the  month  of  its  division. 

She,  the  Shechinah,  enters  the  small  point  of  Zion, 
into  the  place  of  the  holy  of  holies,  and,  as  soon  as  she 
beholds  the  desolation  and  the  profanation  of  her  bridal 
chamber,  she  walks  up  and  down,  and  while  beholding 


1QQ TREASURES   OF   TWO    WORLDS. 

the  place  where  once  the  cherubim  were  spreading  their 
sheltering  wings,  begins  to  cry  bitterly  in  a  tone  of  lamen- 
tation, saying:  "My  bridal  chamber,  my  bridal  chamber, 
lay  holy,  sanctified  place,  where  the  blinds  were  orna- 
mented with  twelve  thousand  and  more  of  precious 
stones.  The  place  where  my  Lord  used  to  visit  me,  and 
slept  on  my  breast,  and  granted  me  on  such  occasions  all 
my  wishes.  My  bridal  chamber,  my  birdal  chamber,  do 
you  not  remember,  when  I  used  to  enter  into  thee  with 
a  joyful  heart,  how  the  beautiful  cherubim  used  to  pat 
me  with  their  lovely  wings  as  a  token  of  their  joy  at  see- 
ing me?"  In  the  text  it  is  "young  youths"  instead  of 
cherubim,  being  thus  in  harmony  with  the  Rabbinical 
tradition  that  the  cherubim  had  babes'  faces;  a  tradition 
accepted  by  the  early  Christians,  and  hence  the  church 
pictures  and  paints  them  accordingly. 

"Where  are  you?"  she  continues  to  lament,  "dear 
sacred  shrine  containing  the  Law,  out  of  which  come 
food,  light,  and  blessings  to  the  whole  universe?  I  look 
for  my  Lord  and  husband,  and  I  can  not  find  him  in  any 
corner  of  the  world.  When  my  Lord  used  to  visit  me, 
surrounded  by  those  sons  of  the  pious  ones,  the  High 
Priest  and  those  beautiful  virgins  (angels)  were  ready 
to  pay  us  homage,  and  tender  us  a  reception,  the  occa- 
sion was  signalled  by  the  ringing  of  the  little  bells  at- 
tached to  the  altar  of  the  High  Priest — Avho  entered  the 
Sanctuary  once  a  year  on  the  day  of  atonement — and 
when  they,  i.  e.,  the  angels  and  the  High  Priest,  had  left, 
we  embraced  each  other  in  the  embrace  of  kisses  and  eter- 
nal love. 

"My  husband,  my  beloved  one,"  she  continues  to  la- 
ment, "where  hast  thou  gone?  I  look  upon  every  side, 
but  I  can  not  find  Thee.  Doest  thou  not  recollect  the 
days  of  love,  when  I  was  lying  in  thy  strength,  and  my 
image  was  portrayed  in  Thine  even  as  the  image  en- 
graved upon  a  seal?"  "My  beloved  one,"  she  wails, 
"the  light  of  my  eyes,  I  am  now  surrounded  by  darkness. 
Does  thou  not  remember,  when  Thou  hast  kept  thy  left 
hand  under  my  head,  and  I  indulged  in  Thy  ardent  ten- 
derness, while  thy  right  hand  embraced  me  amid  kisses 


LAMENTATIONS    OF   THE   SHECHINAH. 101 

of  friendship  and  love,  that  then  Thou  didst  vow  to  me 
that  thou  wouldst  never  leave  my  love,  and  didst  say 
unto  me:  'If  I  forget  thee,  Jerusalem,  I  shall  forget  my 
right  hand.'  Dost  thou  remember  when  we  (I  and  Israel, 
Thy  child)  were  standing  before  Thee  on  Mount  Sinai, 
six  hundred  thousand  souls  of  us,  and  we  received  Thee 
as  our  Lord  and  Master ;  that  thou  hast  elevated  us  above 
all  nations,  and  that  Thy  will  directed  all  our  journey- 
ings?  AVhen  the  handmaid  (a  term  used  derisively  for 
Paganism)  killed  thousands  of  our  people  we  gave  no 
heed  unto  her  interruption,  but  we  brought  the  little  chil- 
dren before  Thee  to  do  Thy  will  in  this  land. 

"My  husband,  my  beloved  one,  remember  how  many 
of  Thy  saintly  children  have  stood  before  Thee  in  every 
generation,  pre-eminently  in  the  generations  of  King 
David  and  of  Solomon,  his  son,  and  how  they  pleased  Thy 
will.  Thou  oughtest  to  remember  our  good,  and  not  oiir 
evil  doings,  for  the  sake  of  thy  strength  and  care  of  Thy 
children.  Dost  Thou  not  care  for  the  holiness  of  this 
place,  which  has  been  profaned?  Up  to  this  time,  for  the 
sake  of  this  place,  the  whole  world  enjoyed  tranquility; 
the  dogs  did  not  bark."  Thus  She  lamented  so  bitterly, 
all  the  hosts  above  joining  in  concert  while  below  the 
dogs  were  barking.  (The  ancients  employed  the  epithet, 
dogs,  to  typify  wicked  people,  as  well  as  demons  or  fallen 
angels). 

At  the  third  division  of  the  night,  the  last  four  hours, 
She,  the  Shechinah,  enters  the  place  where  once  stood 
the  altar  of  incense.  There  she  found  one  of  the  two 
Cherubs,  who  were  formerly  in  the  Sanctuary.  Since 
the  destruction  of  the  holy  place,  one  Cherub  had  been 
left  to  Her  to  perform  the  duties  of  a  page,  and  the  Holy 
One,  blessed  be  His  name,  left  him  to  console  Her. 

At  the  moment  of  Her  entry,  the  Lord  speaks  to  her, 
and  consoles  Her,  as  it  is  written  in  (Jeremiah)  :  "Keep 
away  thy  voice  from  crying,  thy  eyes  from  tears,  for 
there  is  hope  in  thy  end." 

To  that  hour  the  Talmud  alludes  as  follows:  "The 
child  sucks  from  his  mother's  breast,  and  the  husband 
talks  with  his  wife." 


102  TBEASURES   OF   TWO    WQBLDS. 

Remarks  of  the  Compiler. 

To  understand  the  above  we  must  explain  that  the 
Talmud  says:  "At  the  last  hour  of  the  third  division  of 
the  night,  a  child  sucks  form  his  mother's  breast,  and  a 
husband  talks  over  matters  with  his  wife."  Such  an 
assertion  very  properly  applies  to  mundane  family  life, 
and  our  historian  of  mystic  lore  interprets  it  in  his  way, 
that,  at  that  hour,  the  Cherub  (babe)  sucks  from  his 
mother's  breast,  and  the  husband,  the  Lord,  talks  con- 
solingly with  his  beloved  one,  the  Shechinah. 

Rabbi  Phinehas  said:  "It  is  written  (Jeremiah)  a 
voice  was  heard  on  high,  a  voice  of  bitter  weeping  and 
lamentation." 

At  the  moment  the  Temple  was  destroyed  and  burned, 
a  voice  was  heard  upon  the  graves  of  the  Patriarchs,  say- 
ing: "Venerable  Patriarchs,  ye  sleep  in  a  slumber,  not 
knowing  the  sufferings  of  your  children,  whom  you  have 
brought  up  through  sufferings,  while  they  were  being 
led  into  the  strong  faith  of  the  Holy  One,  blessed  be  His 
name.  Some  of  them  died  by  starvation.  Others  have 
been  slain,  and  still  more  are  being  slain.  The  remainder 
are  going  into  exile,  among  their  enemies,  with  their 
hands  bound  behind  them,  and  mill-stones  tied  to  their 
necks.  Where  is  your  love?  Where  your  faith?  Rise 
and  come  forth  to  the  aid  of  your  suffering  children." 

Soon  the  Patriarchs  rose  from  their  graves,  and  went 
in  a  body  to  Moses,  saying:  "Moses,  truthful  shepherd, 
where  are  our  children?  Where  hast  thou  left  them?" 
Then  Moses  rose  and  went  with  them  to  Jehoshua  say- 
ing: "The  sons  of  those  sires,  the  children  of  Israel, 
whom  the  Holy  One,  blessed  be  His  name,  gave  into  thy 
care,  where  are  they  now?"  Jehoshua  answered,  say- 
ing: "My  master,  Moses,  I  left  them  in  the  holy  land, 
where  I  divided  the  land  among  them  by  lot,  as  thou 
didst  direct  me,  and  there  they  are,  each  on  his  heritage 
and  lot."  Hearing  this  they  all  started  for  the  holy  land 
and  found  it  desolate,  not  a  voice  being  heard.  They 
entered  the  Temple  place,  and,  having  found  it  burned 
and  ruined  they  began  to  cry  bitterly,  and  the  voice  of 
their  lamentations  was  heard  in  the  highest  spheres  of 


LAMENTATIONS   OF   THE    SHECHINAH. 103 

heaven,  and  the  angels  above  joined  in  their  lamentations. 

Then  the  Holy  One  was  aroused,  belssed  be  His  name ! 
Approaching  them  and  finding  them  bitterly  crying  on 
the  spot  where  the  Temple  once  stood,  He  said  unto  them : 
"Beloved  of  My  Soul,  why  are  ye  My  friends  assembled 
here!"  (Biblical  expression.) 

Then  rose  the  venerable  patriarch,  Abraham,  the  first 
to  reply,  saying,  in  his  plea  before  the  Lord  of  the  Uni- 
verse :  ' '  Thou  knowest  how  I  worked  before  Thee  in 
the  righteous  paths,  and  that  I  stood  well  the  tests  of 
temptations.  I  pray  Thee,  tell  me  of  my  children,  where 
are  they  now?  I  do  not  hear  their  voices  on  earth,  and 
Thou  hast  promised  me  to  stand  by  them."  The  Holy 
One,  blessed  be  His  name,  replied:  "Oh,  my  beloved 
Abraham !  Thy  children  have  broken  the  holy  covenant, 
and  have  worshiped  idols.  Therefore,  I  became  wroth 
with  them,  but  yet  for  thy  sake  I  was  long  suffering. 
During  a  long  period,  many  times  did  I  beseech  them  to 
return  unto  Me,  but  they  would  not.  Therefore,  at  last, 
I  drove  them  out  from  My  land,  and  scattered  them 
among  the  Gentiles." 

Then  Abraham,  after  hearing  such  a  report,  answered 
the  Lord  in  these  words:  "Let  their  sins  be  blotted  out 
while  they  suffer  among  the  nations  until  Thy  good 
will  be  ready  to  return  to  us."  In  the  same  strain  spake 
all  the  others,  and  received  the  same  reply.  Rachel  was 
left  alone,  and  she  began  to  lift  up  her  voice  in  a  bitter 
cry.  Then  the  Holy  One,  blessed  be  His  name,  said  unto 
her:  "Rachel,  why  do  you  cry  and  weep?"  And  she 
replied :  ' '  Shall  not  I  cry  and  weep  ?  Where  are  my  chil- 
dren? What  wrong  have  they  done?"  The  Holy  One, 
blessed  be  His  name,  made  answer  to  her,  thus:  "They 
brought  a  rival  into  My  house" — alluding  to  the  graven 
image  of  a  deity  which  the  Jews  brought  into  the  Temple. 
Then  Rachel  said:  "Did  not  I  bring  also  a  rival  into  my 
house,  oh  Lord,  and  yet  I  was  not  jealous."  (Tradition 
has  it  that,  when  Jacob  proposed  to  Rachel,  she  said: 
"Yes,  I  will  be  yours,  but  I  have  an  older  sister,  and  I 
fear  that  Laban,  my  father,  will  play  a  trick  on  you." 
Thus  forewarned,  Jacob  arranged  with  Rachel  some  signs 


104 TREASUBES    OF    TWO    WOBLDS. 

by  which  he  might  distinguish  between  herself  and  Leah. 
When  Laban  really  played  the  trick  upon  Jacob,  substi- 
tuting Leah  for  Rachel,  the  latter  thought  that  her  poor 
sister  would  be  ashamed,  when  she  would  not  be  able  to 
answer  the  signs  on  her  nuptial  night,  and  so  she  in- 
formed Leah  about  the  secret  signs  of  Jacob,  and  thus 
he  mistook  her  for  Rachel. 

On  the  score  of  this,  her  unselfish  conduct,  Rachel 
pleaded  with  the  Lord  in  behalf  of  her  children,  saying: 
"I  brought  a  rival  into  my  house.  Concerning  Thee  the 
Scripture  hath  it:  'Thou  art  merciful  and  long-suffer- 
ing.' Thou,  then,  as  the  Lord  God,  oughtest  not  to  have 
taken  notice  of  that  rival  in  the  Temple,  and  Thou  should- 
est  have  forgiven  the  sins  of  those  who  introduced  it." 

Whatever  the  Lord  replied  to  Rachel  in  the  way  of 
consolation,  she  refused  to  accept  the  kind  of  consola- 
tion offered,  as  it  is  written  in  Jeremiah:  "A  voice  on 
high  is  heard;  Rachel  weeps  over  the  misfortunes  of  her 
children."  She  refuses  to  accept  consolation  on  the 
ground  that  times  have  changed  and  He,  the  Lord,  has 
gone  up  on  high  and  dwelleth  no  longer  among  His  chil- 
dren. She  refused  to  accept  consolation  till  the  Lord 
said  unto  her:  "Keep  away  thy  voice  from  crying,  thy 
eyes  from  tears,  as  there  is  hope  to  thy  end."  (Jere- 
miah). 

As  Rachel  cried  upon  earth,  so  correspondingly  cried 
the  Shechinah  above,  as  goes  the  translation:  A  voice 
was  heard  on  high.  When  the  Shechinah  began  to  la- 
ment there  came  to  her  six  hundred  thousand  divisions 
of  celestial  beings,  helping  Her  to  cry  and  lament.  At 
that  time  Her  voice  was  heard  in  that  heavenly  region, 
called  "Arabath"  and  two  hundred  thousand  worls, 
which  had  been  secreted  since  the  creation,  were  shaken 
most  tremulously.  At  last  the  Mother,  the  Shechinah, 
revealed  Herself  to  Her  daughter,  Rachel,  saying  to  her : 
"My  daughter,  keep  away  your  voice  from  crying,  your 
eyes  from  tears,  as  there  is  a  hope  to  the  end,  and  the 
children  will  be  brought  back  to  their  former  homes." 

Reflections  by  the  Compiler: 


LAMENTATIONS   OF   THE   SHECHINAH. 105 

Here  we  see  again  the  power  of  the  tenderness  of 
womanhood,  and  the  relative  link,  which  connects  Divin- 
ity with  the  universe.  The  description  of  the  unselfish 
love  and  self  denial  of  Rachel  is  a  most  remarkable  char- 
acterization of  the  Oriental  woman,  whose  love  is  pure, 
not  adulterated  by  the  poisonous  germs  of  jealousy  and 
envy — a  love  not  yet  comprehended  by  her  Occidental 
sisters,  whose  love  is  of  a  selfish  character,  bordering  on 
the  frontier  of  slavery  and  degradation.  Polygamy  is 
practiced  the  world  over,  with  the  distinction  that  in  the 
East  it  is  legally  permitted,  but  in  the  Occident  is  dis- 
allowed. The  prohibition  in  the  latter  division  of  the 
earth  tempts  to  violation  of  the  law,  as  man  is  by  nature 
a  law  breaker.  On  the  ground  of  pure  love  the  Orientals 
do  not  undergo  the  ordeal  of  domestic  troubles,  as  do 
the  Occidentals,  whose  love,  like  their  lives,  is  adulterated 
with  jealousy,  and  mixed  with  impurity  of  character. 

From  a  scientific  point  of  view  the  author  has  revealed 
to  us  a  cosmic  conception,  which  was  not  even  dreamed 
of  by  a  Newton  or  a  Herschell.  I  refer  to  his  statement, 
that  two  hundred  thousand  works,  which  had  been  hidden 
in  their  nebulous  shells,  since  the  creation,  were  shaken 
up.  In  this  assertion  he  claims  that  numberless  worlds 
are  in  the  process  of  development  and  evolution.  The 
greatest  mystic  of  the  Jews,  our  author,  thus  broached 
as  an  established  matter  of  fact,  and  mentioned  in  his 
wonderful  poetic  lore,  a  theory,  which  is  just  beginning 
to  dawn  upon  the  minds  of  modern  scientists. 

II. 

LAMENTATIONS  OF  THE  ALMIGHTY. 

Rabbi  Simon,  the  author,  wept  bitterly  and  said: 
""Woe  to  us,  that  the  exile  has  continued  so  long  as  to 
have  become  intolerable."  Another  sage  remarked: 
"Master,  are  you  aware  how  great  a  confusion  and  dis- 
turbance the  Holy  One,  blessed  be  His  name,  created  in 
all  the  Heavens,  when  He  decreed  His  edict,  that  Isreal 
shall  be  delivered  into  the  hands  of  the  hand-maid  of 
Edom.  It  was  at  that  hour,  when  the  edict,  written  and 


106 TBEASURES  OF  TWO  WORLDS. 

drawn  up,  but  not  yet  sealed  with  the  royal  seal  of  the 
King  of  Kings — it  was  at  that  unfortunate  hour,  I  say, 
that  the  Holy  One,  blessed  be  His  name,  called  unto  all 
the  hosts  of  Heaven,  and  unto  the  archangel  Gabriel,  and 
unto  the  scribe,  who  always  carries  the  pen  in  his  girdle. 
He  said  unto  them:  'Keep  back  the  edict  for  a  while, 
before  it  is  sealed  with  the  royal  seal,  and  I  will  cry, 
weep  and  bemoan  the  ill  fate  of  My  children.  Celestials, 
I  beg  of  you  to  leave  Me,  and  not  force  upon  Me  my  con- 
solations, as  it  is  written:  '  "Turn  away  from  me  so  that 
I  may  cry  bitterly;  be  not  anxious  to  console  for  the 
calamity  of  the  daughter  of  my  nation."  At  that 
moment  He  kicked  upon  the  Heaven,  producing  by  His 
kick  breaches,  holes  and  openings. 

Then  He  began  His  lamentation. 

"My  own  beloved  children,  whom  I  have  brought  up 
and  cared  for,  as  a  father  who  cares  for  his  son.  I  taught 
you  My  worship  and  My  law.  I  intended  that  you  should 
rule  over  all  the  nations  of  the  world.  Many  a  time  have 
ye  displeased  Me  by  your  sins,  and  often  have  I  forgiven 
you,  because  ye  were  My  beloved  children.  I  will  call 
upon  the  four  corners  of  the  world,  and  entreat  them  in 
your  behalf.  East,  East,  if  My  children  are  scattered 
in  your  realm  I  pray  you  to  look  upon  their  countenances 
altered,  black  from  the  pains  and  tortures  they  have  en- 
dured. Lament  and  watch  over  them. 

"My  children,  My  children,  when  ye  were  in  My  house, 
protected  by  the  care  and  power  of  your  Mother,  and 
indulged  in  all  pleasures,  you  did  not  notice  Me.  My 
children,  My  children,  what  can  I  do?  The  edict  of  exile 
has  been  decreed,  but  I  will  go  with  you.  Moses,  Moses, 
thou  faithful  shepherd,  why  do  you  not  look  for  My 
children,  the  flock  I  entrusted  to  your  care?  East,  East, 
associate  yourself  with  Moses,  and  jointly  cry  and  la- 
ment over  My  children,  so  that  I  shall  hear  and  unite 
with  you.  My  children,  My  children,  the  beloved  of  My 
heart,  how  can  I  bear  to  behold  you  going  chained,  with 
your  hands  bound  behind  you,  those  children,  whom  I 
reared  in  comfort  and  in  happiness,  who  were  dearer  to 
Me  than  precious  stones  and  pure  gold?  My  children, 


LAMENTATIONS   OF  THE   ALMIGHTY. 107 

My  children,  how  are  ye  divided  under  the  hands  of 
strangers  devoid  of  mercy.  The  flesh  of  your  sacred 
bodies  is  thrown  into  the  streets  and  profaned.  Woe  to 
Me  and  to  you,  My  beloved  ones,"  and  at  that  outcry 
He  rent  His  garment  of  light  and  purple. 

"South.  South,  when  My  children  shall  be  scattered 
in  your  domain,  I  beg  you  to  look  at  the  cast  of  gloom 
upon  their  faces,  and  see  how  their  hands  (symbol  of 
might)  have  been  broken  among  the  nations.  South, 
South,  unite  with  Abraham,  My  beloved  one,  and  tell 
him  how  My  children  have  fallen  and  been  scattered 
among  their  enemies,  and  both  of  you  join  to  lament 
their  misfortune.  South,  South,  I  pray  you  to  watch 
over  My  children  scattered  in  your  midst. 

"North,  North,  arise  and  listen  to  the  crying  voice, 
which  weeps,  laments,  and  mourns  for  My  children,  and 
tell  him.  who  was  once  bound  upon  the  altar  (Isaac) 
where  My  children  wander,  and  how  they  have  fallen  by 
the  sword.  But  tell  not  the  sad  tale  to  their  sire,  Jacob, 
for  the  world  might  be  turned  over  in  a  flash. 

""West,  "West,  give  heed  to  the  groans  of  the  wounded 
ones,  and  recall  the  horrible  wars,  in  which  My  children 
have  been  involved.  Oh,  My  beloved  peaceful  Dove  (the 
Shechinah)  where  are  Her  children,  and  how  are  they 
scattered  into  all  the  four  corners  of  the  world.  My  sis- 
ter, My  love,  My  daughter,  the  beloved  of  My  soul, 
what  has  become  of  our  children?  Now  if  Thou  will, 
of  Thy  free  and  full  accord,  rest  among  them,  and  spread 
Thy  wings  unto  the  four  corners  of  the  world  to  protect 
them,  then  they  will  not  be  lost.  Art  Thou  willign,  My 
only  daughter,  to  be  with  My  children  and  protect  them?" 

To  this  direct  appeal  She  replied:  "Lord  and  Master 
of  the  Universe,  after  Thou  hast  brought  them  up  and 
nurtured  them,  how  can  I  look  on  and  see  them  eaten  up 
by  their  enemies  and  see  Thee  unmindful  of  the  fact?" 
Then  the  Holy  One,  blessed  be  His  name,  gave  to  Her 
this  promise:  "I  will  maintain  them  and  redeem  them 
from  the  gloom  of  the  exile."  Thus  again  resounds: 
"Keep  away  thy  voice  from  crying,  thy  eyes  from  tears; 


108 TBEASUBES  OF  TWO  WOBLDS. 

a  reward  will  be  given  for  thy  work,  and  the  children 
will  return  to  their  homes." 

Comments  of  the  Compiler: 

The  physical  world  and  the  spiritual  world  are  alike 
subjected  to  an  inevitable  law.  Each  has  its  Karma, 
which,  however  galling  it  may  seem  at  times,  can  not 
be  dislodged.  Extremes,  or  unbridled  excesses,  should 
be  avoided  in  spiritual  matters,  as  well  as  in  affairs 
purely  material.  True  wisdom  ever  suggests  a  rational 
moderation.  Our  author,  in  his  beautiful  poetical  legend, 
has  taught  us  the  greatest  lessons  of  a  moderate  philos- 
ophy. 

The  Orientals,  so  far  as  history  can  trace  them,  have 
ever  been,  and  still  are,  fatalists,  believing  that  all  the 
events  of  men  and  nations  were  written  at  the  beginning 
and  can  not  be  altered.  This  unfortunate  creed  has 
proved  fatal  to  their  interests,  and  has  stayed  their  prog- 
ress. They  never  tried  to  regain  their  lost  battles,  for 
they  considered  the  effect  misplaced,  as  against  fate  and 
Kismet..  Kismet  is  chargeable  with  the  downfall  of  the 
Arabs,  once  so  mighty  a  people.  Fatalism  has  killed  their 
nervous  energy.  If  a  Turk  sees  another  drowning  he 
will  not  venture  to  lend  a  rescuing  hand,  apathetically 
saying:  "It  is  Kismet;  he  will  be  drowned,  and  it  is 
useless  to  try  to  save  him."  The  Christian  doctrine  of 
Predestination,  as  held  by  some  and  interpreted  alto- 
gether too  rigidly,  is  as  fatal  to  hope  as  is  Kismet  itself. 
Now  there  is  a  vast  distinction  between  will  and  must. 
Must  signifies  necessity.  I  shall,  or  he  will,  be  lost  im- 
plies simply  a  fact  of  futurity.  One  may  so  choose  to 
misuse,  or  abuse,  his  education  and  religious  opportuni- 
ties, that,  in  spite  of  them,  he  will  be  condemned.  It  is 
self  evident  that  Kismet,  on  the  one  hand,  and  Predesti- 
nation, on  the  other  hand,  are  glaringly  misconstrued  by 
the  extremists  of  either  party  of  supporters,  or  advocates. 
Thus  again  we  see  the  virtue  of  a  just  moderation,  or 
an  enlightened  modification. 

The  Jews  had  another  extreme  doctrine,  the  idea  of 
an  all-powerful  God,  who  trifles  with  the  world  and  its 
inhabitants,  at  one  time  issuing  a  harmful  decree,  and 


LAMENTATIONS  OF  THE  ALMIGHTY. 109 

then,  presto,  giving  forth  a  beneficial  edict.  However,  it 
can  readily  be  seen  that  such  a  theology  was  not  accepted 
by  the  pure  minded  people,  from  the  protests  of  the 
Prophets,  who  cry  and  ask:  "Why  are  the  ways  of  the 
transgressor  prosperous?" 

Some  claim  that  the  Deity  is  all  powerful  and  rules 
the  world  by  sheer  compulsion,  without  intermediate  in- 
fluences being  exerted.  Others  maintain  that  nature  pur- 
sues her  own  course,  independent  of  external  interfer- 
ence. Between  these  two  extremes  our  author  has  chosen 
the  middle  of  the  road,  reconciling  reason  with  feeling, 
and  repudiating  the  idea  of  a  senseless  fate. 

In  his  "Lamentations  of  a  God"  he  shows  us  his  new 
sensible  doctrine,  justified  by  experiences  in  historical 
events.  He  shows  us  that  the  Deity,  though  He  is  omnip- 
otent, and  His  love  to  His  children  is  undying,  is  yet 
helpless  as  a  babe  to  redeem  them  from  inferior  mortals. 
In  his  statement,  which  he  represents  as  coming  from  the 
mouth  of  the  Almighty  as  follows:  "Your  sins  have 
caused  that,  and  I  can  not  help  it,"  he  gave  a  solution 
to  the  problem  of  life,  a  solution  known  by  the  name 
of  Karma  (cause  and  effect).  His  doctrine  can  be  more 
distinctly  explained  through  illustrations  selected  from 
actual  life.  We  know  that  the  life  of  a  nation  resembles 
that  of  an  individual  man.  It  has  its  triumphs  and  its 
defeats;  its  prosperities  and  its  misfortunes.  If  a  man 
falls  into  a  bad  habit,  becomes,  for  instance,  a  gambler 
or  a  drunkard,  he  will  first  lose  his  general  energy  and 
ambition,  his  love  for  his  home  will  lapse,  and  his  doom 
is  certain,  unless  he  reforms.  The  cause  of  his  peril  hav- 
ing been  stayed  his  imminent  danger  will  be  averted. 
Continuation  in  his  evil  course  would  have  resulted  in 
ruin.  His  reformation  is  his  salvaton. 

A  nation  is  simply  an  aggregation  of  individuals.  The 
once  proud  city  of  Rome  most  notably  fortifies  our  brief 
argument.  As  long  as  the  Romans  retained  their  patriot- 
ism, their  integrity,  their  virtue,  their  unity  of  effort, 
their  power  was  irresistible.  Luxurious  habits,  indul- 
gence in  sensual  gratifications,  vile  and  selfish  ambitions, 
almost  universal  venality,  loss  of  public  spirit,  decay  of 


110  TREASURES  OF  TWO  WORLDS. 

vital  powers,  all  combined  to  effect  terrible  ruin.  The 
destruction  of  Jerusalem  was  largely  analogous  to  that 
of  Rome.  As  long  as  the  Hebrews  lived  in  accordance 
with  the  salubrious  and  righteous  laws  instituted  by 
Moses,  they  prospered.  When  they  deserted  that  ele- 
vated standard,  became  corrupt  and  wicked,  the  whole 
body  politic  was  rendered  effete  and  fell  a  prey  to  their 
enemies.  Now  even  the  Almighty  can  make  vice  com- 
patible with  virtue ;  can  render  misery  and  happiness  into 
convertible  terms;  can  happily  blend  .obedience  and 
transgression.  Therefore  as  our  author  puts  the  case 
with  reference  to  the  Jews,  even  ''the  Almighty  was 
helpless  as  a  babe"  to  interpose  salvation.  Transgression 
was  the  cause  which  resulted  in  defeat  as  the  effect. 

The  appeal  to  the  four  corners  of  the  world  to  protect 
the  children  is  a  prophetic  foreshadowing  of  the  acclima- 
tization and  preservation  of  the  Jews  throughout  the  en- 
tire earth. 

I. 

TITUS. 

(From  the  Talmud.) 

After  Titus  had  conquered  Jerusalem  he  started  for 
Rome  in  a  vessel  laden  with  precious  spoils  taken  from 
the  Temple.  During  the  voyage  a  big  wave  arose  threat- 
ening to  overwhelm  and  sink  his  craft.  Then  Titus  re- 
marked: "I  think  Isreal's  God  is  potent  on  the  ocean, 
but  powerless  on  the  land.  He  drowned  Pharaoh  in  the 
returning  waters  of  the  Red  Sea,  and  enabled  the  Jews 
to  cross  the  Jordan  in  safety."  "Now,"  exclaimed  Titus, 
"if  he  is  able  to  fight  upon  the  land,  let  him  come  and 
contend  with  me."  Then  the  daughter  of  the  voice  (term 
for  the  heavenly  telephone)  was  heard  saying:  "Wicked 
man,  and  the  son  of  a  wicked  man,  come  on  the  land,  and 
a  little  creature  of  mine,  a  little  fly,  will  fight  you  unto 
your  death."  He  landed  and  a  little  fly  entered  his  nos- 
tril and  worked  its  way  to  the  summit  of  his  brains. 
There  it  remained  for  seven  years,  picking  at  his  scalp, 
and  constantly  feeding  and  growing.  His  pain  was  in- 


TITUS. 111 

tense,  and  no  physician  at  Rome  or  elsewhere  could  afford 
him  relief.  One  day,  as  he  passed  by  the  shop  of  a  black- 
smith, the  noise  of  the  heavy  hammering  served  to  stay 
the  fly's  picking.  "Well,"  said  Titus,  "there  is  a  rem- 
edy at  last,"  and  so  he  hired  a  blacksmith  to  hammer 
daily  before  him,  giving  a  daily  price  for  his  work.  If 
he  ever  hired  a  Jewish  blacksmith  he  gave  him  no  pay, 
saying  that  he  ought  to  be  satisfied  with  seeing  his  enemy 
suffer.  Finally  the  fly  became  so  accustomed  to  the  din 
that  it  resumed  its  work  and  kept  on  picking  and  feed- 
ing until  at  last  Titus  was  dead.  Rabbi  Phineas  Ben  Arba 
was  present  with  many  Roman  nobles  when  the  scalp  was 
opened,  and  he  testifies  that  the  little  fly  had  grown  to 
the  size  of  a  small  bird. 

Remarks  of  the  Compiler  on  the  fate  of  Titus : 
The  account  just  given  of  the  agony  and  death  of  Titus 
is  of  course  in  conflict  with  the  historical  records  fur- 
nished by  Josephus  Flavius  and  other  authorities.  We 
suggest  that  prejudice  supplied  the  legend.  Titus  had 
totally  embittered  the  feelings  of  those  whom  he  had 
subdued,  and  the  only  balm  that  could  serve  to  alleviate 
their  grief  was  the  thought  that  their  foe  had  at  last  been 
condignly  punished.  It  is  perhaps  not  impossible  to  re- 
concile the  statements  advanced  by  the  Talmud  with  the 
view  of  the  historians. 

Titus  is  historically  represented  to  have  been  a  man 
of  unwonted  tenderness,  and  one  over  desirous  to  do  good. 
It  is  stated  that  every  night  before  retiring,  he  groaned 
if  he  had  spent  the  day  without  accomplishing  some  good 
thing.  Now  it  is  asserted  that  Titus,  with  tears  in  his 
eyes,  urged  his  soldiers  to  strive  to  save  the  Temple  from 
destruction,  and  that  he  simply  performed  his  military 
duty  in  his  efforts  to  conquer  the  city.  That  he  was  com- 
pelled to  resort  to  such  extreme  measures  to  gain  his  vic- 
tory, but  was  filled  with  regret  that  so  many  thousands 
had  to  lose  their  homes.  The  legend  magnifies  this  re- 
gret into  absolute  remorse  in  order  to  soothe  the  sorrows 
of  the  ignorant  masses.  This  remorse  was  pictured  un- 
der the  guise  of  a  fly,  which  caused  him  to  suffer  extreme 
torture.  We  all  know  that  remorse,  physiologically  con- 


112  TEEASUKES  OF  TWO  WOELDS. 

sidered,  is  capable  of  producing  extreme  misery  and  often 
premature  death. 

Titus  was  too  good  a  man  for  the  society  which  his  em- 
ployment obliged  him  to  mingle  with.  He  was  a  soldier 
by  profession,  not  because  he  loved  to  engage  in  conten- 
tions. 

The  idea  that  the  fly  grew  to  be  as  large  as  a  bird, 
weighing  two  or  three  ounces,  is,  on  the  whole,  a  com- 
pliment. It  quietly  suggests  the  idea  that  the  brain  of 
Titus  was  of  unusual  size,  and  that  he  was  a  man  of  ex- 
traordinary force  of  intellect.  The  prejudice  of  that 
Jewish  public  was  insurmountable.  They  could  see  no 
virtue  in  their  oppressor.  By  an  ambiguous  fiction  the 
Talmud  sought  on  the  one  hand  to  gratify  a  longing  for 
vengeance;  then  on  the  other  hand  it  tried  to  keep  coun- 
tenance with  the  truth. 


II. 

ONKELOS,  THE  PROSELYTE. 

Onkelos,  the  son  of  Klonikos,  was  the  son  of  the  sister 
of  Titus,  the  Emperor  of  Rome.  He  desired  to  embrace 
Judaism.  Paganism  did  not  afford  him  true  religious 
satisfaction.  Having  decided  to  make  the  change,  he 
deemed  it  proper  to  notify  his  uncle  Titus  of  his  inten- 
tion, and  to  insist  upon  his  approval.  "Why,"  said 
Titus,  "do  you  wish  to  join  such  a  people,  so  inferior 
to  all  other  nations?  They  have  lost  their  country;  are 
the  poorest  on  earth;  are  derided  by  all  other  nations." 
Onkelos  replied:  "Uncle,  don't  you  know  that  goods, 
which  have  declined  in  price,  are  sure  to  rise  again,  and 
so  are  in  favor  with  shrewd  merchants,  who  bide  their 
time  for  bargains?"  Many  arguments  took  place  be- 
tween them  on  this  subject.  At  last  Onkelos  made  this 
claim  that  the  Jewish  religion  is  superior  to  all  others 
because  we  have  to  keep  our  idols  in  our  houses,  while 
the  Jewish  God  watches  over  his  people  outside  of  their 
doors.  He  thus  made  allusion  to  the  Mezuzu,  a  sort  of 
talisman,  posted  on  the  doorposts  of  the  Jewish  houses, 


ONKELOS,  THE  PEOSELYTE. 113 

with  the  third  name  of  the  Lord — Shadi   (Almighty)  — 
pasted  upon  it.     Finally  Titus  conceded. 

There  is  a  different  version  of  the  conversion  of  On- 
kelos, running  thus :  ' '  Onkelos  waited  until  the  death  of 
his  uncle,  and  then  became  a  most  ardent  soldier  in  the 
army  of  the  Lord.  Before  he  enrolled  his  name  he  tried 
to  get  information  from  the  spirit  world.  He  first  called 
up  the  spirit  of  his  uncle,  and  inquired  of  it.  "Who  is 
beloved  by  God  on  this  earth?"  The  reply  came:  "Is- 
rae,l."  "Shall  I  associate  with  them?"  asked  Onkelos. 
The  spirit  rejoined:  "Their  laws  are  so  many  that  you 
will  find  it  difficult  to  keep  them." 

Then  Onkelos  called  up  the  spirit  of  the  prophet  Ba- 
laam, and  repeated  the  question  to  him.  The  same  reply 
was  given:  "Isreal. "  "Shall  I  join  Israel?"  asked  On- 
kelos. The  spirit  replied  in  the  negative. 

Onkelos,  nothing  daunted,  called  up  various  other  spir- 
its of  men,  who  were  once  prominent  on  earth.  At  length 
he  made  his  decision  to  join  the  Jews,  and  became  in 
time  one  of  the  foremost  rabbis. 

Observations  of  the  Compiler : 

Onkelos  became  one  of  the  most  noted  figures  in  Jew- 
ish literary  history,  and  translated  the  Bible  into  Ara- 
maic, in  order  to  counteract  the  ideas  of  Jonathan  Ben 
Usiel's  translations  of  the  Bible  into  the  same  tongue. 
Jonathan  Ben  Usiel  represents  the  mystics,  the  Essenes 
and  the  cabalists ;  Onkelos  upholds  the  Pharisees,  the  Zea- 
lots, and  the  Jehovists.  The  former  was  a  poet,  an  ideal- 
ist, a  man  of  liberal  mind ;  the  latter  a  stern,  materialistic 
Jew  of  the  Talmudical  type  who  acknowledged  the  abso- 
lutism of  Jehovah.  The  Talmud,  in  recognition  of  his  zeal 
and  work  for  the  Pharisees,  made  a  decree  by  the  power 
of  the  oral  law,  that  every  Jew  must  read,  on  Friday, 
two  sentences  of  the  Biblical  weekly  portion,  and  one 
sentence  of  the  translation  of  Onkelos.  It  is  curious  to 
note  that  converted  Pagans  shone  most  conspicuously 
among  the  Hebrews.  Onkelos  is  not  the  only  Pagan  who 
became  a  Jewish  star.  Aquila,  a  Greek,  is  well  spoken 
of  by  the  sages  of  the  Talmud,  and  is  historically  famous 
for  his  Greek  translation  of  the  Bible. 


114  TBEASUBES  OF  TWO  WORLDS. 

Another  fact  we  glean  from  the  above  legend  is  that 
the  ancients  practiced  spiritualism.  Modern  Spiritual- 
ists claim  that  mediums,  possessing  much  magnetism  can 
materialize  the  spirit  by  attraction.  The  ancients  adpoted 
the  same  ridiculous  notion. 

Modern  spiritualism,  with  its  humbug  slate  writing 
and  board  lifts  can  be  traced  to  a  very  remote  past.  Hosea 
ridiculed  the  Jews  for  such  practices  as  follows:  "My 
people  asks  his  wood,  and  his  stick  answers  them." 

All  this  goes  to  show  that  superstitious  human  nature 
always  has  been,  is  now,  and  always  will  be  the  prey  of 
smart,  unprincipled  men,  ever  on  the  alert  to  take  ad- 
vantage of  their  credulous  fellowmen. 

The  Mosaic  law  denounced  and  prohibited  spiritualism, 
and  hence  we  can  account  for  the  singular  advancement 
of  the  Hebrews  as  compared  with  other  ancient  people. 

SPANISH  SPOLIATION,   OR  THE  GRAND  INQUISI- 
TION—INTRODUCTION. 

In  no  other  part  of  the  globe  has  the  Jewish  nation 
suffered  so  much  as  in  the  ill-fated  country  of  Spain. 
Never  can  the  horrible  memories  of  the  most  infamous 
Inquisition  be  effaced.  Never  can  the  most  atrocious 
forms  of  torture,  invented  by  Torquimada,  cease  to  dis- 
grace that  land.  Never  did  Satan  have  a  more  supple 
agent  to  gratify  his  spite  than  the  author  of  the  Inqui- 
sition. Many,  who  are  disposed  to  deny  the  existence 
of  a  devil,  when  confronted  with  the  fact  that  such  a 
human,  or  rather,  most  inhuman  monster  once  infested 
the  earth,  are  forced  to  apologize  for  their  doubts.  While 
the  Inquisition  was  in  vogue  more  than  three  million 
victims  miserably  perished.  Two-thirds  of  this  number 
were  Jews.  That  these  ferocious  cruelties  were  wrought 
in  the  name  of  the  church  seems  almost  inconceivable. 
The  Roman  Church  in  Spain  must  long  continue  to  bear 
the  odium  and  disgrace  of  its  presumption  and  hypocrisy. 
Of  course  we  must  bear  in  mind  that  these  shocking  oc- 
currences took  place  at  a  period  of  the  world's  history 
when  all  Europe  was  sunk  in  ignorance  and  vice.  And 


SPANISH  SPOLIATION. 115 

now,  where  is  Spain  today  in  development?  Compare 
her  present  condition  with  that  of  enlightened  England, 
with  that  of  advanced  America,  and  the  contrast  is  most 
painful  to  behold.  Verily  Spain  is  still  reaping  the  harv- 
est of  false  teachings  sown  by  her  corrupt  church,  which 
utterly  misrepresented  the  true  Christian  Church.  While 
penning  these  lines  I  have  directly  before  my  eyes  the 
harmonious  spectacle  of  a  beautiful  Jewish  synagogue 
in  close  proximity  to  several  Christian  houses  of  worship. 
This  fact  speaks  volumes.  In  America  the  Jew  and  the 
Christian  peacefully  intermingle  in  all  the  relationships 
of  life. 

The  review  of  the  past  in  Spain  is  very  suggestive. 
It  is  a  human  characteristic,  that  if  a  former  slave  has 
become  a  master,  he  is  very  liable  to  resort  to  more  op- 
pressive measures  with  respect  to  his  subordinates,  than 
were  those  from  which  he  has  effected  deliverance.  Thus 
the  early  Christians  were  subjected  to  enormous  perse- 
cutions on  political  grounds.  Rumors  were  circulated 
that  they  offered  human  sacrifices  in  their  secret  meet- 
ing places.  This  report  probably  originated  from  the 
fact  that  at  their  communion  services  they  were  wont  to 
receive  the  bread  as  representing  the  body  of  Christ, 
and  the  wine  as  likewise  representing  his  blood.  Various 
reasons  might  be  cited  why  the  early  Christians  were 
persecuted,  but  we  forbear  quoting  them.  In  Rome  the 
Christians  were  subjected  to  barbarous  treatment,  multi- 
tudes being  exposed  to  wild  beasts  to  be  torn  in  pieces 
for  the  amusement  of  the  public.  We  pass  over  many 
centuries  and  find  a  most  perverted  state  of  affairs  pre- 
vailing in  Spain.  The  religion  of  the  state  was  falsely 
called  Christian,  but  it  was  a  travesty  upon  the  true 
ideals  of  Christianity.  The  scales  of  power  were  turned 
and  many  of  the  descendants  of  the  early  martyrs  be- 
came the  foulest  abusers  of  their  pretended  faith.  The 
conduct  of  the  Spanish  inquisitors  was  utterly  inexcus- 
able, abominably  iniquitous.  It  goes  to  show  that  it  is 
a  bad  scheme  to  try  to  make  converts  by  compulsory 
means. 

The  history  of  the  Jews  in  Spain  is  written  in  tears, 


116 TREASUEES  OF  TWO  WORLDS. 

blood,  fire,  swords,  torture.  Sad  as  it  is,  it  is  also  glori- 
ous in  that  it  developed  the  unquenchable  spirit  of  the 
race.  It  verifies  the  language  of  the  prophet:  "When 
going  through  fire  thou  wilt  not  be  consumed,  aiici  when 
wading  through  the  waters,  I  am  with  thee." 

The  present  sketch  only  feebly  discloses  Jewish  experi- 
ences in  the  land  of  the  Hidalgos  and  the  Dons. 

II. 

AVE  MARIA. 

The  metropolis  of  Spain  was  the  only  city  in  the  world, 
at  that  period  of  time,  where  the  inhabitants  did  not  en- 
joy the  franchise  granted  by  that  deity,  viz.,  the  sweet 
rest  and  sleep  at  night.  The  spies  of  the  Inquisition 
prowled  everywhere,  and  the  members  of  the  Holy  Her- 
mandad  even  listened  at  key-holes  to  catch  the  sound  of 
some  heretical  word  uttered  by  a  dreamer  in  his  sleep. 
No  one,  when  retiring,  felt  secure  from  being  suddenly 
dragged  from  his  bed  during  the  night  by  cruel  soldiers 
and  then  thrust  into  a  dungeon  to  be  there  roasted  alive. 

It  was  midnight ;  the  bells  of  the  Cathedral  were  toll- 
ing, noisily  sounding  the  hour  for  the  "Miserere";  the 
church  from  the  entrance  to  the  altar  was  packed  with 
men  and  women,  old  and  young.  Priests,  Monks,  and 
Friars,  clad  in  their  peculiar  vestments,  and  wearing 
stern,  gloomy  expressions  upon  their  faces,  were  bowing 
in  prayers,  and  making  gesticulations  before  the  images 
of  the  saints  and  the  Madonna.  The  Grand  Inquisitor, 
in  his  special  robe,  with  a  big  red  cross  on  its  back,  stood 
gazing,  apparently  absorbed  in  devotion  before  the  Ma- 
donna. He  was  about  twenty-five  years  of  age,  but  had 
the  appearance  of  being  forty-five.  His  very  look  de- 
noted his  sensuality.  His  every  movement  indicated  his 
desire  to  utter  some  mischievous  command. 

He  stood  seemingly  sincere  in  his  adoration  of  the  Ma- 
donna. One,  conversant  with  the  expressions  of  the  hu- 
man countenance,  could  have  read  that  his  devotion  was 
real,  but  yet  not  for  the  Madonna.  Another  image  was 
before  the  eye  of  his  mind.  His  inward  eye  was  turned 


AVE   MAEIA.  117 


upon  the  fair  face  of  some  lovely  mortal  who  had  be- 
witched with  her  magic  eyes  the  unchaste  hypocrite. 
He  chanted  in  chorus  "Ave  Maria";  but  he  had  in 
thought  another  Maria,  not  the  one  who  had  lived  two 
thousand  years  ago  in  Bethlehem. 

The  Maria  of  his  thought  was  a  beautiful  Jewish 
maiden  then  living  and  walking  through  the  streets  of 
the  city.  The  image  of  Maria  Abbu  was  floating  before 
his  vision,  and  to  her  he  chanted  with  glowing  devotion. 

The  choir  sang  the  "Miserere."  "Who  can  estimate 
how  many  sounds  of  misery  and  human  suffering  inaud- 
ibly  mingled  with  those  vibrating  from  the  lips  of  the 
singing  worshipers  ?  These  sounds  were  the  stifled  groans 
of  many  heretics,  wretchedly  awaiting  the  "Auto  De  Fe" 
of  the  coming  morning,  in  honor  of  him  who  preached 
love  and  taught  humility. 

Mingled  with  the  ascending  notes — though  unheard 
by  the  singers — were  the  sad  moans  of  the  numberless 
victims  of  the  Inquisition  who  had  been  tortured  a  few 
hours  previously  in  order  to  extort  from  their  lips  a 
false  confession  of  their  conversion. 

"We  have  written  that  the  singers  heard  not  the  sounds 
of  the  uprising  moans  and  groans  and  sighs.  "We  add 
there  was  one  ear  which  heard,  even  the  ear  of  the  Om- 
nipotent. 

When  the  service  had  ended,  the  Grand  Inquisitor  re- 
tired to  the  confessional  chamber,  having  ordered  the 
chief  of  the  Holy  Hermandad  to  appear  before  him. 

m. 

CHANTING  THE  SONG  OF  LIBERTY 

In  the  concealment  of  a  cellar,  under  the  big  mansion 
of  Don  Jacob  Abbu,  a  queer  company  was  gathered  to- 
gether. There  was  a  queer  tongue,  and  the  banquet  of 
the  lamb — Easter  lamb.  Present  were  Jacob  Abbu,  his 
wife  Sarah,  and  their  only  daughter  Maria,  whose  beauty 
was  famous  throughout  Spain.  The  rest  of  the  company 
were  relatives,,  friends,  and  some  good  pious  Jewish 
people,  who  had  assembled  there  to  celebrate  the  feast  of 


118 TREASURES  OF  TWO  WORLDS. 

the  liberation  of  their  nation  from  the  bondage  of  Egypt. 
Jacob  Abbu  and  the  rest  were  leading  a  double  life,  re- 
ligiously speaking.  In  public  they  were  good  Catholics, 
living  in  accordance  with  the  church  regulations.  At 
night,  when  at  home,  they  threw  off  the  mask  and  wor- 
shiped  Jehovah  as  Israelites. 

The  table  was  richly  dressed  and  on  it  were  spread 
unleavened  bread,  vegetables,  meat,  and  bottles  of  wine. 
The  guests  were  properly  arranged.  A  young  Moorish 
slave  guarded  the  entrance,  as  Cerberus  stood  at  the 
gate  of  Hades.  The  ceremony  of  the  celebration  was  con- 
ducted according  to  the  usual  programme. 

First  a  young  boy,  ten  years  of  age,  asked  the  well- 
known  four  questions :  Why  does  this  night  differ  from 
other  nights  of  the  year?  Why  do  we  eat  unleavened 
bread?  Why  do  we  eat  some  bitter  herbs?  WThy  do  we 
dip  some  vegetables  in  salt  water?  The  boy  asked  the 
questions  in  a  very  solemn  manner,  and  Mrs.  Abbu  shed 
a  tear,  while  looking  at  the  innocent  face  of  the  child. 
She  wept,  because  a  sad  vision  of  the  past  came  before 
her  eyes.  Her  own  son,  ten  years  of  age,  had  been  lost, 
and  she  never  could  forget  him. 

People  say:  "What  the  earth  covers  must  be  forgot- 
ten." As  her  lost  boy  never  deserted  her  memory,  she 
suspected  that  the  church  had  stolen  him.  Her  instinct 
seemed  prophetic.  Jacob  Abbu  noticing  her  tears,  un- 
derstood the  cause  of  her  emotion,  and  tried  indirectly 
to  give  her  some  religious  consolation. 

"Whatever  happens,"  said  he,  "is  for  our  good,  and 
no  one  has  been  able  to  peep  behind  the  screen  of  eter- 
nity to  know  the  ways  of  the  Almighty.  Our  grandsire 
Jacob  lost  his  beloved  Joseph,  and  yet  by  the  infinite 
wisdom  of  Divine  Providence  his  loss  became  a  gain,  for 
Joseph  was  designed  to  be  the  redeemer  of  his  race. 
May  it  not  be,"  he  added  with  enthusiasm,  "that  our 
lost  son  will  some  day  turn  out  to  be  our  redeemer  also?" 
His  words  were  spoken  with  a  deep  pathos,  which  gave 
to  them  an  air  of  prophecy,  and  produced  upon  his  wife 
and  daughter  a  most  calming  effect.  The  daughter,  a 
"rose  of  Sharon,"  had  a  peculiar  inward  struggle,  which 


CHANTING  THE  SONG. 119 

was  to  be  a  mystery.  Of  her  own  choice  she  had  selected, 
as  her  confessor,  the  Grand  Inquisitor,  and  yet  she  ever 
experienced  disgust,  as  she  sat  in  the  confessional  chair. 
Still  she  ever  longed  to  be  with  him.  The  desire  was 
most  conflicting,  being  thus  a  mingling  of  love  and  fear. 
The  wonderful  prophetic  expressions  of  her  father  inex- 
plicably removed  her  disquietude. 

The  religious  ceremony  of  the  night  was  again  re- 
sumed, and  Don  Abbu  began  to  answer  from  the  text- 
book the  various  questions  propounded  by  the  lad.  Said 
he:  ''We  were  once  slaves  in  the  land  of  Egypt  and  the 
Almighty  redeemed  us  from  bondage."  "Father,"  asked 
Maria,  "are  we  not  more  severely  oppressed  now,  than 
when  under  Egyptian  bondage?  This  present  vicious 
combination  of  church  and  state  puts  a  yoke  upon  our 
soul  as  well  as  upon  our  bodies."  Don  Abbu  replied: 
"You  are  right;  but  mark  my  words:  redemption  will 
come  soon,  as  surely  as  light  succeeds  darkness."  Hav- 
ing drunk  a  cup  of  wine  in  honor  of  the  toast,  "Next 
year  in  Jerusalem,"  they  began  their  regular  supper. 
After  the  meal  was  concluded  they  refilled  the  cups,  and 
with  happy  thoughts  and  joyous  feelings,  the  result  of 
their  religious  service,  they  chanted  the  Hebrew  song  of 
liberty  as  once  it  resounded  through  the  Temple  halls. 

IV. 

A  LOVESICK  GRAND  INQUISITOR,  OR  EVIL 
THOUGHTS  BREED  EVIL  ACTIONS 

When  the  Grand  Inquisitor  had  retired  to  his  confes- 
sional chamber,  adjoining  the  cathedral,  he  threw  him- 
self on  the  heavy  chair,  groaning  from  the  depths  of  his 
heart.  "Ave  Maria."  The  style  of  his  groans  indicated 
most  plainly  that  his  loving  salutation  was  not  directed 
on  high  to  the  real  Madonna.  His  words  were  addressed 
to  an  earthly  Maria,  whose  magical  beauty  had  totally 
captivated  his  soul,  heart  and  thought.  This  was  his 
soliloquy:  "0  Maria,  I  am  thy  confessor,  but  I  wish 
that  I  could  confess  to  thee  how  I  love  thee. "  At  this 
juncture  a  knock  at  the  door  was  heard,  and  in  a  mo- 


120 TREASUBES  OF  TWO  WOBLDS. 

ment  two  powerful  men  rushed  into  the  room,  prepared 
for  great  events.  The  chief  of  the  Holy  Hermandad  was 
one  of  the  two  men  who  thus  interrupted  the  Grand  In- 
quisitor in  his  delirium  of  love  and  passion.  "I  am  glad 
to  see  you,  Don  Miguel,"  said  the  Grand  Inquisitor; 
"have  you  good  news?  Have  you  been  lucky  enough  to 
entrap  some  more  of  those  accursed  heretics?"  Don 
Miguel  responded  exultingly:  "I  am  now  on  my  way 
to  make  an  immense  haul,  and  our  Auto  De  Fe  will  have 
a  noble  roast  this  night.  Don  Jacob  Abbu  and  his  fam- 
ily will  experience  forthwith  how  effectively  our  office 
argues  with  heretics."  At  the  mention  of  the  name  of 
Abbu  a  violent  shock  passed  through  the  body  of  the 
cruel,  grave  Grand  Inquisitor,  and  his  face  changed  col- 
ors of  a  chamelion  in  varieties.  He  felt  his  heart  throb- 
bing as  though  it  would  burst,  but  his  iron  will  enabled 
him  to  preserve  an  outward  calm  so  as  not  to  betray  his 
feelings  to  others.  Thus  with  no  outward  show  of  emo- 
tion he  simply  said:  "Don  Miguel,  make  your  report 
brief  now,  for  I  have  some  business  to  attend  to  at  the 
King's  palace."  Then  Don  Miguel  stated:  "The  Moor- 
ish slave  of  Don  Abbu  has  reported  at  headquarters  that 
his  master  is  a  Jew,  and  that  he,  with  many  of  his  kith 
and  kin,  will  celebrate,  after  midnight,  the  Passover,  ac- 
cording to  Jewish  rites — the  locality  will  be  his  cellar." 
"What  led  the  slave  to  betray  his  master,"  inquired  the 
Grand  Inquisitor.  "I  surmise,"  rejoined  the  chief,  "that 
his  love  for  the  Don's  daughter  has  not  been  requited." 

The  reply  of  the  chief  aroused  the  Grand  Inquisitor 
as  though  he  had  received  the  startling  notice  of  an 
electric  current.  Without  delay  he  ordered  the  chief  to 
repair  at  once  to  the  next  room,  and  write  out  a  warrant 
against  the  family  of  the  Jew  Don  Abbu,  charging  them 
collectively  with  heresy;  and  to  immediately  bring  back 
the  document  to  have  the  seal  of  the  Inquisition  affixed 
to  it. 

As  soon  as  the  chief  had  taken  his  departure,  the  Grand 
Inquisitor  leaped  for  joy,  and  in  low  tones  said  to  him- 
self: "Well  this  will  be  the  only  way  to  get  the  daugh- 
ter; it  will  also  be  the  easiest  and  readist  method.  To 


A  LOVESICK  INQUISITOB. 121 

all  the  Saints  in  heaven  I  tender  my  sincerest  thanks  for 
the  fulfillment  of  my  wishes  and  deep  desires." 

When  the  chief  returned  with  the  document,  the  Grand 
Inquisitor,  having  affixed  the  seal,  ordered  him  to  pro- 
ceed at  once  upon  his  mission.  His  complete  orders  were 
to  arrest  all  parties  found  in  the  cellar  and  convey  them 
to  the  lower  dungeons  of  the  Inquisition ;  to  begin  the 
process  of  torture  without  delay;  to  have  the  daughter 
present  to  witness  the  punishment,  but  not  to  have  her- 
self maltreated;  finally  to  make  the  confessional  cham- 
ber the  daughter's  prison-cell,  and  to  confine  the  Moor- 
ish slave  in  a  solitary  cell  under  the  same  charge  of 
heresy. 

The  chief  left  with  great  anticipations  of  pleasure  and 
profit. 

The  Grand  Inquisitor  started  for  home,,  elated  with  joy. 

V. 

EXPECTING  ELIJAH,  OR  THE  CAPTURE. 

At  the  close  of  chapter  third  of  this  story  we  left  those 
who  were  celebrating  Passover-night  in  the  secrecy  of 
Don  Abbu's  cellar,  in  a  very  happy  state  of  mind.  Noth- 
ing has  occurred  to  mar  their  peaceful  observance  of  the 
religious  feast.  They  dreamed  naught  of  danger  ahead. 
The  time  had  now  come  when  they  were  to  welcome  the 
arrival  of  Elijah.  According  to  custom  the  invariable 
rule  on  such  occasions  was  to  have  a  cup  of  wine  ready 
to  be  handed  to  the  distinguished  visitor,  who  was  re- 
garded as  alive  and  was  expected  to  visit  every  Jewish 
home.  Moreover  the  proper  form  was  to  have  the  door 
slightly  opened.  The  cup  of  wine  was  now  ready  to  be 
presented  and  the  door  was  a  little  ajar,  and  all  was 
joyous  expectation,  when  suddenly  the  chief  of  the  Holy 
Hermandad,  with  his  armed  men,  rushed  into  the  room, 
making  a  terrible  clatter.  In  the  most  brutal  manner  all 
the  members  of  the  assembly  were  mercilessly  dragged 
away  by  the  unfeeling  henchmen  of  the  Harmandad  and 
thrust  into  prison.  There  a  court  was  suddenly  convened 


122      TBEASURES  OF  TWO  WORLDS. 

to  try  the  heretics,  who,  of  course,  were  condemned  off 
hand. 

It  is  utterly  inconsistent  with  the  sphere,  and  incom- 
patible with  the  limits  of  the  present  article,  to  make  more 
than  a  passing  allusion  to  the  horrors  of  the  Holy  In- 
quisition. History  furnishes  no  parallel  to  the  atrocious 
cruelties  of  that  fiendish  institution,  which  masqueraded 
under  the  guise  of  religion.  It  was  the  completest  fruit 
of  Machiavelianism,  the  concentrated  quintessence  of  in- 
iquity, the  refinement  of  diabolism.  Even  the  mention  of 
it  today  causes  one  to  shudder  at  the  thought  of  man's 
possible  inhumanity.  "We  draw  the  curtain  to  conceal  the 
particulars  of  the  excess  of  such  unutterable  wickedness 
and  viciousness.  Upon  Spain  rests  the  stigma  of  having 
attempted  to  build  skyward  the  most  stupendous  babel  of 
ungodliness  that  the  world  has  ever  witnessed.  Having 
thus  digressed,  we  now  resume  our  narrative. 

On  that  dreadful  night,  when  Don  Abbu  and  friends 
were  punished,  sleep  was  banished  from  many  eyes.  The 
tortured  were  too  much  filled  with  pain.  Maria  having 
witnessed  the  sad  scenes,  and  now  imprisoned  in  the  con- 
fessional chamber,  was  not  able  to  sleep  through  the 
poignancy  of  her  grief.  The  Grand  Inquisitor  was  too 
happy  to  think  of  sleep. 

VI. 

THE  SUDDEN  DISCOVERY,  OR  A  LOVER'S 
DISAPPOINTMENT. 

The  first  caller  upon  Maria  Abbu  was,  of  course,  the 
Grand  Inquisitor,  who  entered  the  confessional  chamber 
with  the  expecting  spirit  of  one  about  to  enter  a  paradise 
of  love.  This  world  abounds  in  cross-purposes;  the  ex- 
pected fails  to  come  to  pass,  and  the  unlooked  for  takes 
place,  and  we  can  not  prevent  such  issues.  Such  was  the 
plight  of  the  Inquisitor  on  this  eventful  morn.  He  came 
to  the  chamber  at  a  very  early  hour,  accosted  Maria  with 
pleasant  salutation,  and  then  immediately  entered  upon 
his  official  duty  as  a  representative  of  the  church.  He 
told  her  that,  after  she  had  appeared  for  so  many  years 


A  LOVESICK  INQUISITOR. 123 

a  faithful  daughter  of  the  Catholic  Church,  he  was  sur- 
prised and  grieved  to  learn  that  she  had  lived  a  life  of 
deception,  thus  dishonoring  God  and  deceiving  his  church. 
He  pictured  to  her  the  terrible  fate  of  a  heretic,  both  in 
this  world  and  in  the  world  to  come.  She  listened  with 
apparent  attention,  but  her  face  became  as  white  as  snow. 
It  was  not  that  she  was  terror  stricken  on  her  own  ac- 
count, but  she  could  not  banish  from  her  mind  the  hor- 
rible scenes  of  the  previous  night.  The  foul-minded  In- 
quisitor gazed  upon  the  virgin's  pale  countenance  with  a 
feeling  of  devotion,  such  as  he  had  been  wont  to  pay  to 
the  Madonna,  of  whom  she  seemed  a  transfiguration. 

There  is  a  great  distinction  in  the  qualities  of  love. 
There  is  a  pure  love,  represented  by  that  of  a  mother  for 
her  babe,  for  instance.  Such  also  is  that  of  a  maiden, 
who  has  given  her  heart  to  one  who  has  worthily  won 
her  heart's  affection.  On  the  other  hand,  there  is  a  love 
divided  in  its  characteristics.  It  is  compounded  out  of 
good  and  evil  commingled.  Such  was  the  love  of  the 
Grand  Inquisitor,  but  in  this  case  the  proportion  of  the 
bad  predominated.  He  had  so  long  been  swayed  by 
wicked  passions,  that  he  seemingly  had  lost  the  power  of 
discrimination  in  matters  of  the  heart  and  soul.  For  a 
moment  his  better  nature  strove  for  the  mastery,  but  the- 
effort  was  in  vain.  Under  the  pretence  of  caring  for  the 
soul  of  the  beautiful  girl,  he  suddenly  embraced  her,  say- 
ing: "My  dear  daughter,  I  wish  to  bring  you  back  to 
the  arms  of  the  bridegroom  of  the  church.  I  long  to  save 
you,  because  I  love  you." 

Hardly  had  his  last  word  been  uttered,  when  she  made 
a  violent  effort  to  free  herself  from  his  arms,  and  in  the 
struggle  her  dress  became  torn  so  as  to  expose  her  bosom 
to  the  gaze  of  her  persecutor,  who,  trembling  with  terror, 
suddenly  released  her.  His  eye  had  caught  sight  of  a 
little  square,  leathern  sacklet,  a  sort  of  talisman,  to  which 
a  blue  silk  ribbon  was  attached,  by  which  it  was  suspended 
from  her  neck.  This  little  talisman  struck  terror  into  the 
satanic  heart  of  the  Grand  Inquisitor,  just  as  a  foot  startles 
Mephistopheles. 

He  retreated,  made  loose  his  shirt,  and  removed  from 


124 TEEASUBES  OF  TWO  WOBLDS. 

his  breast  a  little  square,  leathern  sacklet,  of  the  same 
shape  and  size,  and  with  a  similar  ribbon  attached  to  it. 
Holding  this  in  his  hand  he  said:  "What  does  it  mean 
that  I  wear  a  talisman  the  counterpart  of  yours?"  At 
that  moment  Maria  seemed  to  have  regained  her  beau- 
tiful color  and  all  her  fear  had  vanished.  Holding  her 
own  talisman  in  her  hand  she  drew  nigh  to  him,  gently 
saying:  "Let  us  examine  the  talismans  and  unfold  the 
mystery."  At  that  moment  both  were  unconsciously  ab- 
sorbed in  one  thought — he  having  forgotten  his  passion, 
and  she  being  unmindful  of  her  sorrow.  They  opened 
first  Maria's  talisman  and  a  small  square  parchment,  on 
which  Spanish  letters  were  written,  was  disclosed.  The 
writing  was  as  follows: 

"Hark  Israel,  our  Lord,  Jehovah,  is  one,  our  God! 
Given  to  Maria  Abbu  by  her  parents,  Jacob  and  Sarah 
Abbu,  with  the  Lord's  blessing.    Amen." 
Then  they  opened  the  talisman  which  had  been  worn 
by  the  Grand  Inquisitor,  and  to  their  surprise  they  found 
the  same  hand  writing,  and  the  same  inscription,  with  one 
notable  exception. 

The  inscription  read  as  follows: 

"Hark  Israel,  our  Lord,  Jehovah,  is  One,  our  God! 
Given  to  Moses  Abbu,  by  his  parents,  Jacob  and  Sarah 
Abbu,  with  the  Lord's  blessing.    Amen." 
After  reading  the  talismans,  Maria  fell  upon  the  neck 
of  the  Grand  Inquisitor,  covering  his  wace  with  kisses  and 
tears,  crying  out:    "0,  my  dear  lost  brother."    She  told 
him  how  father  and  mother  bemoaned  him,  and  mentioned 
her  father's  prophetic  words   on  the  previous  evening, 
when  he  said:     "May  be,  like  Joseph,  our  lost  son  may 
turn  up  to  be  our  Savior." 

Then  he  related  his  experience  since  he  was  stolen. 
He  had  been  brought  up  in  a  monastery  among  monks, 
and  trained  to  hate  and  persecute  his  own  people.  Then 
he  remarked :  ' '  Mysterious  are  the  threads  of  life,  woven 
on  the  loom  of  our  existence,  by  the  great  weaver,  the  Al- 
mighty. Now  let  us  not  indulge  in  joy  while  our  parents 
are  in  the  dark  dungeons  of  the  Inquisition." 

Then  he  at  once  gave  order  that  all  the  prisoners,  ar- 


A  LOVESICK  INQUISITOR. 125 

rested  last  evening  at  the  house  of  Jacob  Abbu,  be  brought 
before  him  in  the  confessional  chamber. 

Who  can  properly  describe  the  scene,  when  the  lost  son, 
clad  in  the  raiments  of  the  Grand  Inquisitor,  met  the 
parents  who  at  his  order  had  so  recently  been  arrested 
and  punished  so  severely?  We  will  leave  all  description 
to  the  imagination  of  the  reader. 

VII. 

THE  FLIGHT. 

The  Grand  Inquisitor  successfully  made  all  arrange- 
ments for  departure  from  the  city.  First  he  sold  all  the 
belongings  of  Don  Abbu,  of  whatever  description,  for  cash 
in  hand.  To  this  sum  he  added  the  funds  of  the  Inquisi- 
tion held  by  himself  in  trust.  Finally  under  friendly  cover 
of  the  night,  in  company  with  his  parents  and  sister,  to- 
gether with  all  the  Jewish  prisoners  who  had  been  liber- 
ated by  his  order,  he  left  for  the  metropolis  across  the 
frontier  of  the  Moors.  From  this  place  he  sailed  for  Pales- 
tine, where  he  determined  to  spend  the  remainder  of  his 
life  in  the  service  of  Jehovah. 

In  the  morning  which  followed  the  night  of  the  In- 
quisitor's flight  there  was  great  commotion  in  the  Span- 
ish city.  It  was  soon  discovered  that  the  funds  of  the 
treasury  of  the  Inquisition  had  been  abstracted.  The 
prison  cells  were  also  found  as  empty  as  the  treasury. 
Finally  it  was  discovered  that  the  Grand  Inquisitor  could 
not  be  found. 

The  town  was  filled  with  rumors,  but  not  one  availed  to 
explain  the  mysteries.  Long  before  the  search  was  given 
up  as  in  vain,  our  adventurers  had  safely  arrived  at  the 
home  of  their  ancestors,  where  the  Jews  at  that  time  were 
not  being  molested  by  the  followers  of  Mahomet. 

VIII. 

THE  PENITENT. 

A  haggard  looking  man,  with  silver-gray  locks,  was 
wont  to  walk  through  the  crooked  streets  of  Jerusalem, 


126  TREASURES  OF  TWO  WORLDS. 

saluted  by  every  one  who  came  near  him.  His  step  was 
slow  and  feeble.  He  was  called  "the  Repentant."  For 
twenty  years,  during  which  he  had  resided  in  the  city, 
he  had  abstained  from  food  until  the  evening  of  each  day, 
and  had  then  partaken  of  such  simple  food  as  was  requi- 
site to  sustain  life.  He  never  participated  in  idle  conver- 
sation. All  the  hours  of  every  day  he  spent  in  the  Syna- 
gogue, fasting  and  praying,  and  after  sunset  allowed  him- 
self only  a  few  eggs  strewn  with  ashes.  Constant  in  his 
charities  to  the  sick  and  needy,  to  the  widow  and  the  or- 
phan, he  expended  nothing  to  promote  his  own  comfort 
and  pleasure.  No  one  knew  his  antecedents,  or  how  he 
obtained  his  wealth.  Our  readers  will  recognize  the  for- 
mer Grand  Inquisitor,  who  was  once  the  power  behind  the 
throne  of  Spain. 

It  is  midnight,  the  hour  at  which  he  used  to  chant  the 
"Miserere"  in  the  Spanish  Cathedral,  and  bow  before  the 
Madonna,  praising  and  singing  "Ave  Maria."  It  is  mid- 
night, and  we  find  him  performing  a  similar  duty  of  wor- 
ship, but  in  other  words,  ways  and  manners. 

It  is  midnight,  and  we  behold  him,  with  tears  in  his 
eyes,  bowing  and  kneeling  before  the  ruined  wall  of  the 
once  glorious  city,  kissing  its  stones,  and  chanting  the 
Miserere  of  the  Psalm.  "Near  the  rivers  of  Babylon  we 
sat  and  wept."  As  before  he  sings  the  "Ave  Maria,"  but 
not  to  the  image  of  a  woman  sculptured  in  stone,  or 
painted  by  an  artist.  Unto  the  Shechina  he  pays  his  ador- 
ation. Unto  her,  who  nightly  laments  over  the  sufferings 
of  her  people,  the  children  of  Israel,  and  bemoans  the 
fate  of  her  desolated  home,  the  Temple. 

His  Miserere  is  inlamnetation  for  the  uncounted  multi- 
tude of  those  of  his  people,  who,  at  home  or  abroad,  have 
been  the  miserable  victims  of  persecution  and  cruel  fate ; 
of  those  whose  sufferings  have  endured  for  nearly  two 
'thousand  years. 


THE   SON  OF  THE  STAR.  127 

I. 

THE  SON  OF  THE  STAR. 

Fifty-two  years  after  the  destruction  of  the  Temple  and 
the  desolation  of  Palestine,  the  coals  of  Jewish  national 
spirit  were  still  aglow,  and  were  liable,  at  any  moment, 
to  set  aflame  the  hearts  of  the  Jewish  people.  In  fact, 
the  latter  arose  in  revolt  against  the  Romans,  during  the 
reign  of  Hadrian,  and  were  led  by  Rabbi  Akiba,  the  ven- 
erable sage  of  the  Talmud,  in  conjunction  with  the  young 
Simon,  surnamed  Bar  Kochba,  the  son  of  the  star,  who 
was  proclaimed  as  the  King  Messiah. 

II. 

HIS  MESSIANIC  SIGN  (Tradition). 

Simon  was  a  powerful  young  Jew,  of  unknown  birth- 
place. He  was  a  great  soldier,  well  versed  in  the  military 
science  of  his  time.  He  was  proclaimed  as  the  Messiah 
by  Rabbi  Akiba,  who  saw  him  riding  on  the  back  of  a 
lion,  then  considered  a  messianic  sign.  He  assumed  com- 
mand of  the  Jewish  forces,  and  fought  many  bloody 
battles  with  the  Romans.  Hadrian  was  thus  obliged  to 
give  up  an  intended  journey  to  the  Danube,  and  was 
forced  to  employ  all  the  available  forces  of  the  empire  in 
an  effort  to  crush  the  rebellion. 

III. 

RECRUITING  SOLDIERS. 

Simon  adopted  a  very  peculiar  method  of  recruiting  his 
army.  Each  volunteer  was  required  to  cut  off  one  of  this 
thick  fingers,  as  a  proof  of  his  faithful  intentions  Thus 
about  two  hundred  thousand  soldiers  were  enrolled.  The 
Rabbis  sent  to  inquire  how  long  he  intended  to  maim 
the  Jewish  youth.  He  replied  I  am  trying  to  prevent  the 
entry  of  traitors.  The  answer  gave  perfect  satisfaction 
to  the  sages. 


128 TBEASUBES  OF  TWO  WOBLDS. 

TV. 

THE  FALL  OF  THE  CITY  BETHER. 

The  rebellion  lasted  seven  and  one-half  years,  and 
bloody  were  the  battles,  so  that  the  Roman  spirit  was 
driven  nearly  to  despair.  Hadrian  besieged  the  city 
Bether  for  three  and  one-half  years,  and  was  on  the  point 
of  giving  up  the  siege  and  returning  to  Rome.  A  Samari- 
tan told  Hadrian  that  he  would  not  be  able  to  take  the 
city  as  long  as  a  certain  man  was  rolling  in  ashes.  This 
man  was  a  venerable  sage,  named  Rabbi  Eliezer,  of  Modai. 
He  rolled  in  ashes,  being  clad  in  sack  cloth,  and  daily 
prayed  God  to  favor  the  army  of  Bar  Kochba.  The 
Samaritan  offered  to  go  in  and  fix  him  and  then  the  city 
would  fall.  The  Samaritan  entered  the  city  and  whis- 
pered into  the  ear  of  Rabbi  Eliezer,  while  the  latter  was 
engaged  in  fasting  and  prayer.  Then  the  people  came  to 
Simon  and  announced  that  the  Rabbi  had  turned  traitor. 
Simon  sent  for  the  Samaritan  and  asked  him  what  he  had 
whispered  into  the  ear  of  the  Rabbi.  The  Samaritan  re- 
plied: "It  is  better  that  the  man  be  killed  than  to  have 
the  secrets  of  the  kingdom  revealed."  Simon,  suspect- 
ing some  negotiations  were  going  on  with  the  enemy, 
sent  for  the  Rabbi  and  asked  him  what  the  Samaritan 
whispered  into  his  ear.  The  Rabbi  answered:  "I  was 
praying  for  the  safety  of  the  city  and  was  not  conscious 
of  any  whisper."  Simon  kicked  him,  and  the  terrible 
blow  killed  the  Rabbi.  At  that  moment  a  heavenly  voice 
was  heard:  "Thou  hast  made  blind  the  eye  of  Israel" — 
alluding  to  the  death  of  the  Rabbi — "therefore  the  eye 
of  that  man" — meaning  Simon — "shall  become  blind." 
Soon  afterward  Bether  surrendered  and  Simon's  head 
was  brought  to  the  Emperor  Hadrian.  Hadrian  asked: 
"Who  killed  this  man?"  A  Samaritan  claimed  that  he 
killed  him.  Then  the  Emperor  ordered  the  body  to  be 
brought.  When  they  went  to  bring  the  body  they  found 
a  serpent  coiled  around  its  neck.  Then  the  Emperor  re- 
marked: "Certainly  his  own  God  killed  him  for  no 
earthly  power  could  destroy  such  a  powerful  man." 


DEATH  OF  THE  SON  OF  THE  STAB. 129 

IV. 

DEATH  OF  THE  SON  OF  THE  STAR. 

(Tradition.) 

The  numberless  legions  of  Hadrian  beseiged  Bether  for 
three  and  a  half  years.  Pestilence  and  hunger  daily  re- 
duced the  number  of  Bar  Kochba's  forces,  and  the  deso- 
late city  seemed  like  a  vast  cemetery.  It  was  night,  and 
the  once  proud  Messiah,  to  whose  standard  thousands  of 
people  flocked,  found  that  he  had  left  only  a  few  dozen 
soldiers,  reduced  to  skeletons.  He  saw  that  the  city  was 
doomed,  and  so  resolved  to  go  in  person  to  Hadrian  and 
surrender.  He  also  wished  to  spread  terror  throughout 
the  Roman  camps,  as  he  had  formerly  done.  Having  cov- 
ered his  face  with  a  mask,  he  stole  away  from  the  city 
by  a  secret  path  and  thus  reached  the  Roman  encamp- 
ment. The  Roman  sentry  asked  him  who  he  was  and 
what  he  wanted.  He  replied:  "I  am  a  soldeir  of  Bar 
Kochla's  army  and  I  wish  to  see  the  Emperor  on  a  pri- 
vate mission." 

The  Roman  camp  was  filled  with  hilarity,  for  Hadrian 
had  learned  from  his  spies  that  the  city  could  hold  out 
no  longer,  and  had  therefore  inflamed  the  soldiers  with 
wine  to  inspire  them  for  the  final  assault.  A  general  ban- 
quet was  being  held,  and  all  was  fun  and  gayety.  There 
was  an  interruption,  when  the  sentry  announced  that  a 
Jewish  soldier  wished  to  see  the  Emperor.  The  fine  phy- 
sique of  the  masked  soldier  drew  the  attention  of  the 
hilarious  legions.  The  inebriated  Emperor,  feeling  very 
happy,  asked  the  stranger  what  he  wanted.  The  masked 
one  replied:  "I  have  come  for  the  welfare  of  Rome,  and 
I  will  lead  your  legions  to  conquer  the  fortified  place  of 
Simon  Bar  Kochba."  A  shout  of  applause  rang  through 
the  Roman  tents,  and  the  Emperor  handed  the  visitor  a 
glass  of  wine  which  the  latter  drank  to  the  health  of  his 
host.  The  crowd  round  about,  excited  by  their  quaffings, 
embraced  the  stranger,  and  frequent  kissings  were  ex- 
changed. In  the  height  of  their  drunken  merriment,  the 
soldier,  throwing  off  his  disguise,  shouted  out:  "I  am 


130 TREASUBES  OF  TWO  WOBLDS. 

Simon  the  Son  of  the  Star.  I  came  to  deliver  up  my  last 
fortress  of  Bether,  but  I  have  planted  in  your  systems  the 
germs  of  pestilence.  Each  kiss  has  deposited  a  seed  of 
the  dread  disease.  You  have  inhaled  the  breath  of 
death."  Suddenly  he  turned  pale,  fell  to  the  ground,  and 
died  in  agony.  The  aflrighted  Romans  fled  in  every  direc- 
tion, fearing  that  all  had  been  exposed  to  the  infection. 

REMARKS  BY  THE  COMPILER. 

The  first  legend  is  based  upon  a  historical  fact.  The 
killing  of  a  pious  and  innocent  man  hastened  the  down- 
fall of  Bar  Kochba.  It  was  natural  that  many  of  his 
followers  should  desert  him  on  that  account.  The  zeal 
of  his  party  was  weakened,  and  he  failed  to  retain  the 
flame  of  the  people.  History  records  many  examples  of 
great  conquerors,  who  by  their  own  folly  were  hurled 
from  their  pinnacles  of  glory. 

The  second  legend  has  a  poetical  coloring,  and  reminds 
us  of  the  fall  of  the  hero  in  the  conquest  of  Spain.  It 
goes  to  show  that  the  power  of  imagination  is  the  same 
amid  all  people,  and  that  there  is  one  and  the  same  human 
nature  everywhere,  notwithstanding  the  great  diversity 
of  ideas  and  sensations. 

V. 

THE  PRISONERS. 

Zadock  was  a  high  priest,  and  his  two  children — one 
son  and  one  daughter — were  taken  captive  by  the  Romans 
and  sold  as  slaves.  The  boy  became  the  property  of  a 
woman,  who  kept  a  lodging  house;  the  girl  was  sold  to 
a  grocery  man.  In  the  course  of  time  the  woman  brought 
the  boy  to  the  grocer's  store,  saying:  "My  slave  closely 
resembles  your  girl  slave.  Would  it  not  be  a  good  idea 
to  let  them  marry  and  then  we  can  make  a  division  of 
their  children?"  The  proposition  met  with  favor,  and  so 
they  locked  the  two  in  a  room.  The  girl  began  to  cry, 
and  the  boy  asked  the  cause  of  her  grief.  She  said: 
"Shall  I  not  cry  when  I,  the  daughter  of  Zadock,  the 


THE  PEISONER.  131 


high  priest,  am  told  to  marry  a  slave?"  The  boy  asked 
her  where  she  used  to  live  in  Jerusalem,  and  she  said : 
"In  the  upper  market."  The  boy  asked  her  if  she  had 
brothers  or  sisters.  She  replied:  "I  had  one  brother 
who  had  a  birthmark  on  his  hand,  and  when  he  returned 
from  school  I  liked  to  kiss  him  on  that  spot."  Then  the 
boy  asked:  "Would  you  recognize  him?"  She  said  that 
she  would,  if  she  should  see  him.  The  boy  showed  her 
the  birthmark  on  his  hand,  and  at  once  they  recognized 
each  other.  They  embraced  with  such  fervor  of  undying 
love,  that  their  spirits  could  not  withstand  the  violent 
strain.  They  died  while  thus  clinging  together. 

The  wars  of  olden  times  often  developed  such  dramatic 
scenes,  and  the  members  of  a  family  were  often  sepa- 
rated. It  was  seldom  that  a  reunion  took  place. 

VI. 
THE  LETTERS  OF  A  CRANK. 

The  Emperor  Hadrian  persecuted  the  Jews  in  the  most 
barbarous  ways.  Especially  did  he  thus  show  his  ill  will 
after  the  revolt  of  the  Hebrews  under  the  leadership  of 
Bar  Kochba.  The  Talmud  abounds  with  accounts  of  the 
sufferings  of  the  Jews,  and  of  the  early  Christians.  One 
Jew,  named  Imichantron,  an  original  genius  with  an 
independent  turn  of  thought,  addressed  an  anonymous 
letter  to  the  Emperor,  couched  in  the  following  strain : 
"For  the  Emperor  Hadrian  at  Home: 

"If  thy  hatred  is  toward  the  circumcised,  why  do  you 
not  persecute  the  Arabs?  Again,  if  thy  hatred  is  unto 
those  who  keep  the  Sabbath,  why  do  you  not  persecute 
the  Samaritans?  It  looks  to  be  the  case  that  thou  art 
disposed  to  vent  your  spite  upon  the  Jews  alone.  The 
Lord  will  repay  you  and  avenge  us." 

Hadrian  decreed  that  if  the  author  of  a  certain  letter 
would  make  known  his  identity,  he  would  be  rewarded. 
Imichantron  came  forward,  owned  up  to  the  authorship, 
and  claimed  his  reward.  The  Emperor  ordered  that  he 
should  be  beheaded,  and  then  asked  him  why  he  wrote 
such  a  letter.  "Well,"  responded  the  condemned  Jew, 


132 TREASURES  OF  TWO  WOBLDS. 

' '  I  did  it  to  free  myself  from  threefold  troubles. "  "  What 
are  they?"  asked  Hadrian.  The  Jew  rejoined:  "I  will 
tell  you.  Three  times  a  day  my  soul  requires  to  be  fed 
and  I  can  not  meet  the  expense.  Also  my  wife  and  chil- 
dren require  the  same  subsistence,  and  I  can  not  accom- 
modate them  either."  Hadrian  replied:  "If,  in  the 
struggle  for  existence,  thou  hast  to  undergo  such  trials, 
I  think  the  severer  punishment  for  you  will  be  to  let  you 
live."  Thus  the  witty  reply  of  the  letter-writer  saved 
the  sundering  of  his  head  from  his  trunk,  and  he  was  per- 
mitted to  renew  his  efforts  in  the  struggle  for  support  of 
family  and  self. 

COMPILER'S  REFLECTIONS. 

The  above  letter  is  full  of  interest.  It  needs  not  to  be 
said  that  the  writer  showed  more  than  the  average  of 
courage,  and  that  his  rebuke  of  the  Emperor  was  very 
timely  and  well  deserved. 

Again  it  gives  us  an  insight  into  the  character  of  the 
despot;  that  he  was  not  thoroughly  brutalized,  but  had 
some  sense  of  justice,  mixed  with  the  salt  of  sarcastic  wit. 

The  midrash  contains  a  legend  concerning  Hadrian. 
Once  he  was  walking  through  the  orchard  of  Tiberias 
and  he  saw  an  aged  Jew  planting  fig  trees.  "How  old 
are  you,"  he  said  to  the  Jew.  The  latter  replied:  "I 
am  today  one  hundred  years  of  age."  Hadrian  added: 
"Do  you  expect  to  eat  fruit  from  these  trees?"  The  Jew 
replied:  "Possibly  I  may;  at  any  rate  I  wish  to  do  for 
my  children  what  my  father  did  for  me."  Then  said 
Hadrian :  "If  you  live  long  enough  to  eat  fruit  from 
these  trees,  bring  me  a  basketful  of  figs."  Some  years 
later  the  aged  Jew  appeared  before  Hadrian  with  a  basket 
of  figs.  Hadrian  asked  the  old  man  who  he  was  and  he 
related  their  former  adventures.  The  Emperor  emptied 
the  basket  and  filled  it  with  gold  coin. 

After  the  aged  Jew  left  the  palace  the  attendants  asked 
him  why  he  bestowed  such  honor  upon  an  old  Jew. 
"Why  should  I  not  honor  him?"  said  Hadrian.  "If  his 
Creator  has  honored  him  with  such  longevity,  how  can  I 
forbear  to  show  him  respect?" 


COMPILER'S  REFLECTIONS.  133 

"Give  the  devil  his  due"  is  an  old  saying.  Many  of  the 
Roman  emperors  possessed  most  noble  traits.  They  were 
not  all  like  Nero. 

I. 

INTRODUCTION. 
FRENCH  FRIVOLITY. 

THE  STORY  OF  RABBI  SOLOMON,  SURNAMED 
RASHI. 

The  Roman  Church  claims  France  as  her  oldest  daugh- 
ter, and  next  to  Spain  that  country  has  most  severely 
persecuted  the  Jews,  although  it  did  not  have  recourse 
to  the  Inquisition ;  still  many  Jews,  regarded  as  heretics, 
suffered  violent  deaths  at  the  hands  of  the  French.  As 
the  Spaniards  were  noted  for  their  cruelty,  so  were  the 
French  renowned  for  their  frivolity;  while  the  former 
made  persecution  a  serious  business,  the  latter  resorted 
to  it  only  occasionally,  and  under  conditions  of  great 
public  excitement.  The  Spanish  were  fanatical  bigots, 
but  the  French  were  less  strenuous  in  their  devotion  to 
the  church.  In  a  word  the  French  were  very  supersti- 
tious and  were  inclined  to  listen  to  the  dicta  of  the  al- 
chemist and  the  astrologer  as  much  as  to  the  dogmas  of 
the  church;  thus  they  tried  to  serve  God  and  patronize 
the  Devil  at  the  same  time.  At  intervals  violent  outbursts 
of  brutal  rage  would  occur,  but  the  throes  of  the  volcano 
were  very  intermittent. 

II. 

LOSS  AND  RECOVERY  OF  A  PRECIOUS  STONE. 

Rabbi  Solomon,  universally  known  under  the  name  of 
Rashi,  and  by  Christian  writers  also  called  the  Wise,  was 
born  A.  D.  1040.  He  was  the  greatest  lorist  of  his  time, 
and  a  famous  student  of  science,  in  general.  He  wrote 
a  commentary  upon  the  Bible,  and  also  one  upon  the  Tal- 
mud. The  latter  book  indicates  the  comprehensive  attain- 
ments of  the  writer.  He  traversed  the  earth  in  a  quest 


134  TBEASURES  OF  TWO  WOBLDS. 

of  knowledge  and  his  fame  preceded  him  in  his  roamings. 
In  Egypt  he  had  a  long  interview  with  the  great  scholar 
Maimonidas.  Rabbi  Solomon  was  born  in  Travers,  France, 
where  his  father,  Rabbi  Isaac,  was  at  the  head  of  the  Tal- 
mudical  College.  There  is  a  legend  concerning  the  birth 
of  Rabbi  Solomon,  which  shows  how  the  child's  future 
was  wonderfully  foreshadowed. 

Rabbi  Isaac  was  the  owner  of  a  very  precious  stone,  for 
which  the  church  offered  an  immense  sum,  in  order  to 
place  it  in  the  eye  of  the  Madonna.  The  Rabbi  refused 
to  part  with  it  for  that  purpose.  Once  he  was  lured  on 
a  ship  and  carried  away  and  a  demand  was  made  upon 
him  to  part  with  the  gem  voluntarily,  or  otherwise  he 
would  be  compelled  to  dispose  of  it,  even  if  unwilling 
to  do  so.  The  pious  Rabbi  cast  the  precious  stone  into 
the  sea,  and  the  waves  swallowed  it  out  of  sight.  At  this 
moment  a  heavenly  voice  was  heard  by  the  students  at 
the  college,  saying:  "Thou  hast  for  my  sake  lost  a  shin- 
ing precious  stone,  and  therefore  at  the  end  of  the  year 
a  son  shall  be  born  unto  thee,  who  shall  enlighten  the 
world  by  his  shining  light  of  wisdom."  The  son  was 
born,  as  foretold,  and  he  was  named  Solomon.  The  boy 
grew  up  to  be  so  wise  a  man  that  his  fame  reached  every 
corner  of  the  Jewish  world,  and  venerable  sages  came 
to  listen  to  the  wise  sayings  of  the  young  Rabbi  Solomon. 

III. 

RABBI  SOLOMON'S  MEETING  WITH  GODFREY  OF 
BOUILLON,  THE  KING  OF  THE  CRUSADERS. 

Rabbi  Solomon's  fame  spread  far  and  wide,  and  many 
Christians  came  to  inquire  of  him  about  their  future. 
Once  the  famed  Godfrey  of  Bouillon  sent  a  letter  to  him, 
inviting  him  to  a  visit.  The  Rabbi,  knowing  the  temper 
of  the  Knight,  declined  to  come.  The  angry  Knight, 
with  a  band  of  soldiers,  went  to  the  college,  determined 
to  punish  the  Rabbi.  When  he  entered  the  college  he 
found  gates,  doors  and  books  wide  open,  but  the  Rabbi 
was  invisible.  Then  the  Knight  called  aloud:  "Solomon, 
Solomon, ' '  and  the  unseen  Rabbi  responded :  ' '  What  is 


RABBI  SOLOMON'S  MEETING. 135 

thy  wish,  my  lord?"  Then  the  Knight  repeated  his  call, 
and  the  Rabbi  replied:  "Here  I  am."  The  calls  and 
replies  were  thus  repeated,  until  the  Knight  was  filled 
with  astonishment  at  the  great  power  of  the  man.  Finally 
Godfrey  gave  up  the  effort  to  find  the  Rabbi,  and  having 
met  with  one  of  the  pupils  of  the  college,  requested  him 
to  inform  his  master  as  follows:  "The  Knight,  Godfrey, 
wishes  to  consult  you  about  a  very  important  affair,  and 
gives  his  word  of  honor  that  he  will  do  you  no  harm." 
Shortly  afterwards  the  Rabbi  called  upon  Godfrey,  and 
the  two  men  exchanged  salutations.  Godfrey  told  the 
Rabbi  that  he  had  great  faith  in  his  wisdom  and  desired 
the  benefit  of  his  counsel  in  regard  to  a  vast  undertaking 
in  which  he  was  about  to  engage.  Then  the  Knight  un- 
folded his  plans,  and  stated  that  he  had  organized  a  force 
of  one  hundred  thousand  horsemen,  and  that  he  was  on 
the  eve  of  embarking  his  army,  having  fitted  up  two  hun- 
dred vessels  for  that  purpose.  He  added  that  he  proposed 
to  unite  with  the  vast  company  of  the  crusaders  in  their 
attempt  to  retake  Jerusalem  and  that  he  trusted  in  the 
Lord,  that  he  can  and  will  defeat  the  Sultan,  however 
numerous  his  forces  may  be.  Having  thus  unbosomed 
his  project,  he  asked  the  Rabbi  to  tell  him  in  a  straight- 
forward way,  his  opinion  of  the  schemes. 

Rabbi  Solomon  replied  thus:  "You  will  go  and  you 
will  conquer  Jerusalem  and  you  will  be  crowned  King 
of  the  country.  Your  sway,  however,  will  be  brief,  for 
the  Sultan's  armies  will  return  and  will  conquer  Jeru- 
salem, and  you  will  be  driven  from  the  land.  You  will 
finally  reach  France  with  only  three  horses  remaining." 
Godfrey  rejoined:  "Possibly  your  augury  may  be  cor- 
rect, but  if  I  return  with  four  horses  I  will  give  your 
flesh  unto  the  dogs  and  will  slay  all  your  people  found 
in  the  land." 

Events  transpired  as  Solomon  foretold.  It  took  four 
years  for  the  crusaders  to  attain  their  object,  and  find 
themselves  victors  within  the  walls  of  Jerusalem.  God- 
frey was  crowned  King,  but  his  sway  was  of  brief  dura- 
tion. The  Sultan  returned  with  an  overwhelming  force, 
and  the  crusaders  suffered  an  utter  defeat.  The  few  who 


136 TBEASUBES  OF  TWO  WOLRDS. 

escaped  captivity  and  death,  reached  home  in  a  most 
sorry  plight.  Among  these  few  was  the  proud  Knight 
Godfrey.  He  had  six  horses;  three  more  than  the  Rabbi 
had  foretold.  Godfrey  well  remembered  the  prophecy, 
and  his  subsequent  threat,  and  in  his  mind,  soured  by  the 
memory  of  his  complete  discomfiture  in  the  Holy  Land, 
he  cherished  the  wish  to  carry  his  threat  into  immediate 
execution.  But  his  intention  was  most  signally  defeated, 
and  his  haughty  spirit  was  crushed  in  a  most  remarkable 
manner. 

As  he  drew  nigh  the  gate  of  the  city  a  rock  fell  from 
the  top  of  the  city  wall  and  killed  his  companion  together 
with  the  horse  upon  which  he  rode.  Godfrey  began  to 
tremble,  and  confessed  that  the  prophecy  of  the  Rabbi 
was  being  completed  to  the  utmost.  Repenting  of  his 
purpose,  he  at  once  directed  his  course  to  the  college  of 
the  Rabbi  to  do  him  homage.  His  arrival  was  too  late. 
The  Rabbi  was  dead.  In  sorrow  and  grief  he  repaired  to 
his  home. 


COMPILER'S  REFLECTIONS  ON  THE  ABOVE. 

In  our  enlightened  days  it  is  difficult  to  comprehend 
the  moral  and  mental  darkness  which  hung  like  a  black 
cloud  over  all  Europe  during  the  Middle  Ages.  Ignorance 
reigned  supreme,  and  the  people  were  fettered  by  super- 
stition. Omens  and  auguries  were  governors  of  the  coun- 
sels of  the  nations  to  a  very  great  degree. 

In  spite  of  the  intense  hatred  felt  toward  the  Jews,  if 
one  was  found  who  seemed  to  be  able  to  read  the  future, 
who  had  what  is  called  the  power  of  the  second  sight,  all 
prejudice  toward  such  a  one  was  cast  aside,  and  his  coun- 
sels were  eagerly  sought.  The  French  nation  was  free 
from  the  intense  and  narrow  minded  bigotry  of  Spain — 
Godfrey's  conduct  illustrates  this  point. 


THE  LAMP  WITHOUT  OIL.  137 


IV. 

THE  LAMP  WITHOUT  OIL— THE  RABBI  MAHATMA 
OF  PARIS. 

A  learned  Rabbi  named  Zechice,  lived  in  Paris.  He 
was  familiar  with  the  laws  of  nature,  and  it  was  an  open 
secret  in  the  city,  that  he  had  in  his  study  a  lamp  which 
he  fixed  every  Friday;  and  that  it  burned  a  whole  week 
without  having  a  drop  of  oil  in  it.  The  rumor  of  this  fact 
reached  the  ear  of  the  King,  and  he  sent  for  the  Rabbi 
to  ascertain  if  there  was  any  truth  in  the  report.  The 
Rabbi  came  before  the  King  and  he  asked  him  if  he  had 
a  lamp  that  needed  no  oil.  The  Rabbi  said  no  for  two 
reasons — first,  because  he  felt  too  humble  to  confess,  and 
secondly,  because  he  feared  the  King  would  charge  him 
with  witchcraft,  and  then  he  might  be  subjected  to  the 
penalty  of  death.  The  King  decided  to  investigate  and 
agreed  with  his  advisors  to  appoint  Wednesday  night  for 
the  visit  at  the  house  of  the  Rabbi.  This  was  the  evening 
when  the  rabble  were  wont  to  harass  the  Jews  and  call 
upon  them  for  food  or  money.  In  order  to  avoid  being 
disturbed  in  his  study  by  the  vagrants,  the  Rabbi  placed 
a  big  nail  near  the  door,  and  on  the  inside  of  the  room, 
and  when  one  of  these  beggars  knocked  he  would  pound 
the  nail  with  a  hammer,  and  the  fellow  outside  would  sud- 
denly fall  upon  the  floor,  all  of  a  tremble. 

On  the  appointed  night  the  King  came  with  some  of 
his  council  and  knocked  at  the  study  door.  The  Rabbi 
applied  the  hammer,  and  the  King  sank  down.  When 
the  Rabbi  attempted  to  strike  a  second  blow,  to  his  aston- 
ishment, the  nail  sprang  from  its  place.  "This  is 
strange,"  said  he,  "it  must  be  the  King  who  is  my  vis- 
itor"— there  is  a  belief  that  a  King  is  protected  by  an 
angel,  or  celestial  bodyguard.  The  Rabbi  opened  the 
door  and  found  the  King  and  his  associates  trembling 
with  fright.  The  Rabbi  excused  his  conduct  on  the  plea 
that  he  was  not  aware  that  the  King  was  there.  The 
King  said:  "All  right,  since  you  have  saved  our  lives." 
The  Rabbi  having  seated  his  guests  near  the  fireplace, 


138 TREASURES  OF  TWO  WOBLDS. 

and  having  refreshed  them  with  cake  and  wine,  asked 
them  the  reason  of  the  unexpected  call,  at  so  late  an  hour 
of  the  night,  and  added  "there  is  a  demon  at  my  door 
who  fells  to  the  ground  any  disturber  of  my  peace." 
The  King  replied:  "I  came  to  examine  your  deep  knowl- 
edge of  magic,  as  is  proved  by  your  wonderful  oilless 
lamp."  The  Rabbi  rejoined:  "I  am  not  a  magician  for 
the  law  prohibits  the  employment  of  magic.  I  have 
studied  nature  and  her  laws,  and  I  have  found  out  that 
certain  chemical  combinations  produce  flame  and  light." 
In  proof  of  his  assertions  he  showed  the  lamp  to  the  King, 
who  saw  within  a  sort  of  fluid.  The  King  was  so  im- 
pressed by  all  that  he  saw  and  heard,  that  he  appointed 
the  Rabbi  as  his  private  adviser.  The  Rabbi  rapidly  ad- 
vanced in  honor  and  quickly  acquired  wealth,  and  thus 
aroused  the  enmity  and  animosity  of  the  court,  the  min- 
isters, and  all  the  other  advisers.  The  latter  at  last  de- 
nounced him  before  the  King,  saying:  "Your  Majesty, 
the  Rabbi,  whom  you  have  so  exalted,  is  proud  and  un- 
grateful, and  regards  himself  as  above  the  King;  he  will 
even  refuse  to  drink  a  glass  of  wine,  if  you  offer  it  to 
him."  At  a  banquet  subsequently,  the  King  handed  a 
cup  of  wine  to  the  Rabbi.  The  latter  excused  himself 
from  drinking  just  then,  but  offered  to  quaff  it  later  on. 
Soon  the  King  washed  his  hands  in  a  golden  basin,  con- 
taining water,  and  the  Rabbi  forthwith  drank  of  the 
water,  remarking  within  the  hearing  of  all  present:  "I 
am  at  liberty  to  drink  this  water,  but  the  oral  law  puts 
bounds  upon  wine."  (While  the  Jews  and  Romans  were 
at  war,  the  Talmud  forbade  the  Jews  to  partake  of  wine 
in  Roman  society  for  reasons  of  policy.  The  cup  was  re- 
garded as  a  friend  maker,  and  it  was  considered  impo- 
litic to  allow  anything  to  diminish  the  intense  hatred 
which  the  Jews  cherished  toward  the  Romans.)  The 
King  appreciated  the  Rabbi's  scruple,  and  awarded  him 
more  honors.  The  Rabbi  lived  to  a  great  age,  and  was 
honored  up  to  the  period  of  his  death. 


COMPILES  'S   OBSERVATIONS. 139 

COMPILER'S  OBSERVATIONS. 

In  my  first  chapters  of  the  "References  to  the  An- 
cients," I  have  shown  by  several  proofs  that  the  early 
Hebrews  were  familiar  with  the  laws  of  nature  and  versed 
in  her  mysteries,  and  that  the  wondermakers  made  use 
of  this  knowledge  to  carry  out  their  projects.  I  have 
sought  to  show  that  they  understood  how  to  manipulate 
electricity  and  other  hidden  forces  of  nature.  The  Tal- 
mud, the  grand  Encyclopedia  of  the  Jews,  has  preserved 
many  interesting  relics,  which  attest  the  scientific  attain- 
ments of  the  "Ancients."  The  mystics  and  the  cabalists, 
and  all  learned  Rabbis,  made  use  of  natural  forces  to 
perform  their  mysterious  works. 

Our  last  legend  speaks  for  itself.  Paris  was  full  of 
necromancers  arid  alchemists,  who  employed  evedy  char- 
acter of  deception  in  order  to  cajole  the  credulous  pub- 
lic. On  the  other  hand  our  Rabbi,  a  profound  and  skilled 
philosopher,  employed  to  advantage  his  knowledge  of.  the 
laws  of  nature.  His  wonderful  lamp  was  filled  with  gas, 
whose  properties  he  had  discovered.  The  "insile  nail" 
when  hammered,  by  its  connection  with  some  concealed 
electrical  machine,  caused  a  shock  to  be  communicated 
to  anyone  touching  the  door- on  the  outside. 

It  becomes  evident  from  the  entire  trend  of  the  narra- 
tive, that  our  worthy  and  distinguished  Rabbi  was  a 
brilliant  member  of  the  Society  of  the  Mahatmas. 

JEWISH  TRIALS  IN  GERMANY. 

Introduction. 

The  great  prophet  Moses  compared  the  Jews,  for  num- 
ber, with  the  stars  above.  Jewish  history  confirms  this 
comparison  in  another  manner.  The  stars  of  one  hemi- 
sphere are  invisible  in  the  other  half  of  the  globe.  Thus 
was  it  with  the  Jews.  Driven  by  persecution  to  desert 
one  country  (to  have  their  light  become  occult)  they  be- 
took themselves  to  another  region  and  there  their  glory 
shone  forth.  The  wandering  Jew  has  left  his  sad  foot- 
prints over  a  large  part  of  the  habitable  earth.  His  ter- 
rible sufferings  reached  their  climax  in  cruel  Spain,  where 


140 TBEASUBES  OF  TWO  WOBLPS. 

a  corrupted  system  of  religion,  and  mistaken  zeal,  ruled 
with  a  rod  of  iron,  and  with  unexampled  severity  and 
harshness.  Keligious  prejudice  was  also  a  most  unhappy 
cause  of  woe  to  the  Jews  in  Germany,  although  the  In- 
quisition did  not  thrive  on  Teutonic  soil.  Still  the  op- 
pression was  heavy  and  hard.  The  Spaniards  were  for 
centuries  engaged  in  religious  wars,  so  that  at  last  fight- 
ing and  blood-shedding  became  the  prominent  feature  of 
the  national  life.  We  can  readily  see  that  the  tendency 
of  such  belligerency  would  be  to  harden  the  sensibilities 
of  the  people,  and  obliterate  tenderness,  especially  toward 
foes  and  objects  of  hatred.  From  earliest  childhood  the 
inhabitants  were  inured  to  sights  of  cruelty  and  wrong, 
until  at  last  the  thirst  for  blood  became  insatiable.  We 
are  not  surprised  that  even  today  that  thousands  of  both 
sexes  of  the  Spanish  people  find  their  delight  in  the  hor- 
rible pastime  of  the  bullfight.  What  a  field  does  Spain 
present  for  the  society  of  "Prevention  of  Cruelty  to  Ani- 
male"  to  exercise  its  prerogatives!  The  almost  universal 
illiteracy  of  the  people  is  most  deplorable.  Ignorance  and 
viciousness  stalk  abroad  in  all  their  hideousness. 

The  Germans  are  a  different  race,  and  for  centuries  ad- 
hered to  the  remnants  of  the  creed  of  their  pagan  ances- 
try. They  also  engaged  in"  war,  but  their  battles  were 
fought  for  the  sake  of  coveted  territory,  and  on  political 
grounds.  They  did  not  employ  the  sword  and  the  spear 
as  means  of  winning  religious  converts.  They  cultivated 
poetry,  love  and  chivalry,  whereas  the  Spaniards  were 
more  akin  to  those  who  worshiped  Moloch.  Thus  the 
Germans  may  be  characterized  substantially  as  charitable 
and  open-hearted,  and  full  of  noble  impulse;  above  all 
they  are  free  from  the  low  brutalism  of  the  Spanish.  The 
two  nations  have  been  trained  in  entirely  different  schools 
of  experience  and  practice. 

A  marked  difference  between  Germany  and  Spain  is 
found  in  their  religious  tenets.  Each  inherited  a  depraved 
and  corrupt  form  of  Christian  ethics.  When  in  Germany 
the  foulness,  the  severity,  the  utterly  vitiated  condition 
of  the  religious  yoke  imposed  upon  her  were  thoroughly 
exposed,  she  rose  in  her  might,  and  threw  Q$  the  burden. 


COMPILER 'S    OBSERVATIONS. 141 

On  the  other  hand  Spain  clung  to  the  perniciousness  of 
her  religious  systems.  Thus  as  the  Jews  were  exposed 
to  every  sort  of  cruel  persecution  in  Spain,  it  is  found 
that  their  woes  and  trials  in  Germany  were  most  severe 
and  ungenerous  in  those  portions  of  the  country  which 
persisted  the  longer  in  imitation  of  Spain  on  religious 
grounds. 

Representatives  of  the  scattered  Hebrews  were  found 
on  German  soil  long  anterior  to  strict  historical  records. 
They  were  there  long  before  the  Roman  legions,  under 
Yarus,  met  with  their  most  disastrous  overthrow  at  a 
place  called  "Teutobergiensis  Saltus."  Their  western 
movement  was  by  way  of  the  well  known  Roman  road  into 
Europe;  thence  they  skirted  the  shores  of  the  Mediter- 
ranean sea ;  finally  they  penetrated  in  every  direction  the 
countries  far  inland,  following  largely  the  proximity  of 
the  vast  rivers.  They  had  settled  in  Prague  long  before 
Saint  Wensel  came  there  as  a  Christian  missionary.  There 
is  a  tradition,  that  the  famous  Synagogue  in  that  city  was 
built  from  stones  once  a  part  of  the  Temple  at  Jerusalem, 
and  which  had  been  brought  hither  by  the  exiled  Jews, 
as  a  relic  of  their  former  glory.  Traditions  often  tell  the 
truth,  even  when  they  are  partially  mingled  with  simple 
mythology.  Many  facts  and  proofs  serve  to  indicate  that 
the  Jews  migrated  to  Germany  at  a  very  early  period  of 
time.  The  Talmud  avers  that  the  nation,  mentioned  in 
the  Bible  under  the  name  of  Tiros,  is  the  German  nation 
of  whom  the  Romans  stand  in  fear.  (In  the  Chaldean, 
Tiros  means  "sling-shots,"  a  form  of  weaponry  corre- 
sponding to  modern  light  artillery.)  The  Germans  were 
once  accounted  the  most  famous  "sling-shots"  in  the 
world.  Rabbi  Jehuda,  editor  of  the  Mishna  (original 
text  of  the  Talmud),  had  a  German  servant  famous  for 
his  fidelity.  Even  in  matters  of  the  oral  law  the  Ger- 
mans are  mentioned  by  the  Talmud.  For  instance: 
"Leper  spots  on  the  white  skin  of  a  German  differ  much 
from  spots  on  a  negro."  The  familiarity  with  the  ways, 
customs,  and  virtues  of  the  Germans,  as  displayed  in  the 
Talmud,  could  have  been  acquired  only  by  residence 
among  them.  Another  strong  proof  of  the  Jewish  settle- 


142  TEEASUEES  OF  TWO  WOELDS. 

merit  in  Germany,  at  an  early  period,  is  the  fact  that, 
wherever  a  Jew  dwells  in  all  Europe,  he  makes  use  in  his 
speech  of  what  is  unmistakably  derived  from  some  Ger- 
man dialect,  to  be  referred  back  to  the  primitive  Teu- 
tonic tongue.  The  Jews  of  Russia  and  Roumania  make 
use  of  the  same  tongue  which  is  used  by  their  brethren 
in  Berlin  and  Munich.  We  can  furnish  legends  of  distant 
antiquity,  that  point  toward  the  establishment  of  our  argu- 
ment, but  as  the  utility  or  necessity  of  introducing  them, 
and  thus  making  our  article  too  protracted,  is  not  quite 
obvious,  we  leave  them  out. 

The  Roman  historians  furnished  quite  clear  descriptions 
of  the  old  Teutons.  They  are  represented  as  being  tall, 
with  a  strong  muscular  development.  Their  hair  was 
blond;  their  eyes  were  blue.  They  were  divided  into 
clans,  the  latter  being  subdivided  into  tribes,  each  tribe 
having  its  chief.  They  were  very  socially  inclined,  and 
were  disposed  to  gather  in  circles,  where  they  would  sit, 
and  chat,  and  drink  their  favorite  home-brew.  A  stanza 
of  an  old  Jewish-German  "folk  song"  has  been  preserved, 
which  seems  important  as  another  proof  to  be  added  to 
the  store  of  evidence,  that  the  Jews  settled  in  Germany 
long  before  the  present  era. 

Hast  thu  Beilla  guten  meth? 
Na  shi  dir  den  Heiber, 
Westi  mainen  es  is  speth 
Zwelve  is  der  Seiger. 

Hast  thou  Bella  good  mead? 
So  I  give  you  the  schooner, 
Whilst  thou  thinkest  it  is  too  late, 
Twelve  is  the  time  of  the  dial. 

The  word  Beilla  is  a  Latin  word,  meaning  the  beauty, 
and  the  Jews  adopted  the  same  as  a  proper  name  for  their 
daughters.  The  style,  the  theme  and  the  words  of  the 
verse  set  forth  the  old  Teutonic  spirit  and  character. 
The  Romans  fortified  the  ancient  cities  of  Worms,  Mainz 
and  Cologne,  when  they  began  their  invasions.  Prior  to 
the  commencement  of  the  dark  and  gloomy  middle  ages 


COMPILER 'S   OBSERVATIONS. 143 

these  cities  passed  into  the  hands  of  Bishops  and  Arch- 
bishops, and  from  that  time  began  the  persecutions  of  the 
Jews.  Church  dignitaries  and  robber  knights  united  to 
oppress  the  helpless  Hebrews. 

RABBI  AMNON,  THE  MARTYR,  OR  HISTORY  OF  A 

POEM. 

The  Hebrew  prayer  book  contains  a  poem  (Unsane 
Tokef),  telling  the  might  of  the  Almighty — familiar  to 
every  Jew.  The  theme  of  the  poem  is  based  upon  Jewish 
lore,  which  says :  On  the  first  day  of  the  new  year  the 
Lord  inscribes  in  the  book  of  life  the  events  and  fate  of 
each  person,  and  to  this  registry  the  celestial  seal  is  at- 
tached, ten  days  later,  on  the  day  of  the  Atonement.  In 
glowing  words  of  classic  Hebrew,  the  poem  states  that, 
on  those  solemn  days,  even  the  angels  tremble,  and  that 
the  entire  history  of  each  individual,  for  the  ensuing  year, 
is  enrolled  in  the  celestial  book.  It  urges  repentance  from 
sin  that  a  favorable  forecast  may  be  made.  The  music 
of  the  poem  has  a  minor  strain,  and  the  language  is  Sina- 
itic.  The  name  of  the  collection  of  songs  is  "Sinaitic 
Songs,"  because  the  words  are  held  to  be  as  sacred  as  the 
words  of  the  law  given  on  Mount  Sinai.  When,  on  New 
Year's  day,  and  on  the  day  of  Atonement,  the  cantor 
chants  in  the  ordained  style  the  words  of  the  poem,  every 
Jew  in  the  audience  feels  his  heart  thrill,  while  tears 
course  from  his  eyes.  Rabbi  Amnon  of  Mainz  composed 
this  poem,  and  the  words  of  it  always  recall  the  sad  fate 
of  the  martyred  author.  The  bishop  of  Mainz,  who  was 
also  civil  ruler  of  the  city,  tried  to  bring  the  lost  sheep 
of  Israel  into  the  fold  of  the  shepherd  of  Bethlehem.  Re- 
ligious controversies  often  took  place  between  the  Jews 
and  the  high  dignitaries  of  the  church — sometimes  fatal, 
sometimes  favorable  to  the  Jew.  A  fanatical  dignitary 
was  bound  to  condemn  his  opponent;  while  a  fair-minded 
judge  not  infrequently  rewarded  his  adversary  for  the  ex- 
cellency of  his  defense  of  his  faith. 

There  is  a  record  that  a  German  Bishop  once  tried  to 
convert  a  Jew  by  pointing  out  to  him  the  material  benefits 


144 TREASURES  OF  TWO  WOELDS. 

which  Christianity  held  out  to  him.  The  Jew  inquired 
what  advancement  Christianity  would  gain  for  him.  The 
Bishop  replied:  "You  may  become  a  priest."  "Is  that 
the  limit?"  asked  the  Jew.  To  this  the  Bishop  answered: 
"You  may  become  a  bishop  by  faithful  labor  for  the  glory 
of  the  church."  "Anything  higher?"  asked  the  Jew. 
"You  may  become  a  cardinal,"  said  the  Bishop.  "Noth- 
ing more?"  persisted  the  Jew.  "There  is  the  most  ex- 
alted position  of  the  pontiff,"  said  the  Bishop.  "Must  I 
stop  there?"  urged  the  Jew.  "The  Pope  is  at  the  head," 
said  the  Bishop.  "Then,"  said  the  Jew,  "if  I  remain  a 
Jew  I  may  become  a  God  myself."  The  Bishop  felt  the 
sting  of  the  keen  reply  and  good  naturedly  rewarded  the 
questioner. 

The  Bishop  of  Mainz  was  of  a  gloomy  temperament, 
and  could  not  tolerate  aught  but  extreme  seriousness. 
With  him  it  was  either  the  church,  or  purgatory.  Many 
discussions  took  place  between  him  and  Rabbi  Amnon. 
The  Bishop  exerted  his  utmost  argumentation  energies, 
and  tried  by  dint  of  reasoning  to  confute  and  convert  his 
opponent.  The  effort  was  nugatory,  and  the  Rabbi  stood 
firm  in  his  refusal  to  yield.  A  few  days  before  the  new 
year  the  Rabbi  called  upon  the  Bishop  to  pay  the  com- 
munity taxes,  and  the  Bishop  improved  the  occasion  to 
renew  his  importunities.  For  some  unknown  reason  the 
Rabbi  said:  "Give  me  three  days  to  consider  and  re- 
flect, and  on  the  third  day  I  will  return  and  report  my 
decision."  The  Bishop  was  delighted,  and  in  happy  men- 
tal vision  saw  the  conversion  of  not  only  the  Rabbi,  but 
also  all  his  disciples.  He  dismissed  the  Rabbi  with  ex- 
ceeding complacency  and  open  frendliness  of  feeling. 

When  the  Rabbi  reached  his  home  in  the  unique  envir- 
onment of  the  Ghetto,  he  began  to  ponder  the  nature  of 
his  reply  to  the  Bishop,  and  the  longer  he  reviewed  it, 
the  more  he  felt  convinced,  that  he  had  partly  committed 
himself  to  an  acknowledgement  of  the  correctness  of  the 
Bishop's  claims.  Prostrating  himself  before  the  sacred 
shrine  he  besought  the  Lord  to  forgive  him.  He  spent  the 
three  days  in  an  agony  of  grief,  denying  himself  both  food 
and  sleep.  On  the  third  day,  just  as  the  Jews  were  be- 


EABBI   AMNON.  145 


ginning  to  assemble  to  celebrate  the  new  year,  and  to 
beseech  the  Almighty  that  their  names  might  be  insrcibed 
in  the  book  of  life,  Rabbi  Amnon  went  to  the  Bishop  to 
report  his  resolution.  The  hopeful  Bishop  received  him 
kindly,  saying  that  he  was  anticipating  a  favorable  re- 
sponse. The  Rabbi  answered:  "I  have  determined  to 
stick  to  my  faith  as  a  Jew."  The  Bishop  retorted  in 
wrath:  "Be  your  own  judge,  and  make  your  own  choice 
as  to  the  form  of  your  death  penalty." 

The  Rabbi,  in  a  firm,  clear  and  happy  tone,  replied : 
"Let  my  feet,  which  brought  me  to  you,  be  severed  from 
my  body,  and  thus  likewise  with  my  hands."  The  sen- 
tence was  executed  without  delay,  and  the  crippled  and 
disfigured  body  was  placed  upon  a  bier  and  carried  to 
the  synagogue.  The  bewilderment  of  the  congregation 
was  indescribable.  The  Rabbi,  having  disclosed  all  de- 
tails, begged  to  be  lifted  before  the  sacred  shrine.  Total 
silence  prevailed,  and  then  the  Rabbi  began  to  recite,  as 
a  confession,  and  as  a  sanctification  of  the  Lord's  name, 
his  wonderful  poem.  The  words  and  the  musical  strain 
thrilled  the  heart  of  every  listening  Jew.  With  the  last 
chord  of  the  solemn  music  the  breath  left  the  body  of 
the  Rabbi.  The  next  night  in  a  dream  he  appeared  unto 
the  cantor  and  taught  him  both  the  words  and  the  music, 
and  bade  him  sing  the  same  on  the  day  of  the  Atone- 
ment. The  cantor  noted  down  the  words  and  the  tune 
and  sang  as  requested,  on  the  day  of  the  Atonement. 

N.  B. — Since  that  time,  mentioned  above,  the  Jews  have 
adopted,  universally,  the  poem  of  Rabbi  Amnon,  as  an 
everlasting  monument  to  the  memory  of  the  great  hero, 
who  so  fearlessly  upheld  his  religious  tenets. 

THE  TWO  LAMPS  AT  WORMS. 

During  the  "Dark  Ages"  the  Jew  was  made  the  scape- 
goat to  atone  for  the  crimes  which  others  had  committed. 
When  the  black  plague  visited  Europe,  and  thousands  of 
people  died,  because  the  disease  baffled  the  skill  of  the 
physicians,  the  Jews  were  declared  to  have  poisoned  the 
rivers  and  lakes ;  hence  a  vast  multitude  of  innocent  men 


146 TREASURES  OF  TWO  WORLDS. 

and  women  were  slaughtered  by  the  infuriated  mobs,  led 
by  the  priests.  A  murdered  Christian  was  found  one  day 
in  the  city  of  Worms.  The  crime  was  laid  to  the  Jews. 
The  Bishop,  being  also  the  civil  ruler,  made  proclamation, 
that  if  the  Jews  did  not  deliver  up  the  assassin  within 
three  days,  they  should  all  be  burned  at  the  stake.  As 
they  could  find  no  guilty  Jew,  they  began  to  pray,  and 
to  feast,  and  to  beseech  the  Lord  to  protect  them  from 
such  unjust  punishment.  On  the  third  day,  while  all  were 
assembled  in  the  venerable  synagogue,  and  were  engaged 
in  supplication,  two  strangers  entered  the  building  and 
requested  to  be  led  to  the  Rabbi.  They  were  utterly  un- 
known by  any  one  present.  When  they  reached  the  sacred 
shrine,  where  stood  the  pale  Rabbi,  praying  fervently, 
they  at  once  cried  out,  in  a  loud  voice:  "We  are  the 
guilty  ones ;  deliver  us  unto  the  hands  of  the  Bishop,  arid 
thus  secure  your  own  safety."  Profound  silence  followed 
the  announcement,  until  the  Rabbi  inquired  of  the  strang- 
ers who  they  were,  whence  they  came,  and  what  was  their 
occupation.  To  these  inquiries  they  replied  that  they  had 
not  come  to  render  an  account  of  their  own  private  af- 
fairs, but  that  their  object  was  to  satisfy  the  demand  of 
the  Bishop.  The  Rabbi  was  forced  to  hand  them  over  to 
the  Bishop,  in  compliance  with  their  demands.  On  the 
same  day  they  were  burned  at  the  stake,  in  the  open 
square.  The  gathered  throng  were  astonished,  when  they 
beheld  the  burning  bodies  disappear  in  a  flash.  It  was 
the  verdict  of  all,  that  the  strangers  were  angels  in  human 
form,  who  had  come  to  save  the  Jews. 

N.  B. — Since  that  day  two  lamps  have  been  kept  con- 
stantly burning  in  the  Synagogue  at  Worms,  in  sacred 
memory  of  the  "Two  Strangers." 

I. 

GHOST  STORIES  OF  AN  UNKNOWN  MAHATMA. 

(Translated  from  the  Tractat  Barachoth  of  the  Talmud.) 

Once  during  a  terrible  famine,   a  man  noted  for  his 

knowledge  and  his  piety  gave  a  dinar — a  penny — to  a 

poor  man  on  new  year's  eve.    The  donor's  wife,  who  was 


GHOST  STORIES.  147 


want  to  investigate  all  her  husband's  spendings,  asked 
him  about  the  dinar.  Learning  that  it  had  been  given  to 
a  poor  man  she  burst  into  a  storm  of  passionate  abuse. 
The  husband,  in  order  to  escape  from  the  virago's  fury, 
repaired  to  the  cemetery  for  the  sake  of  a  night's  peace- 
ful rest.  At  midnight  he  overheard  a  confab  between 
two  female  ghosts.  One  said  to  the  other:  "My  friend, 
it  is  new  year's  night,  when  the  fates  of  all  people  will 
be  decreed  and  signed,  and,  if  we  hide  under  the  celestial 
fence,  we  can  learn  what  important  calamities  are  to  take 
place."  The  listening  friend  replied:  "I  am  buried  in  a 
straw  mattress  and  can  not  go,  but  it  will  please  me  to 
have  you  wing  your  flight  upward  and  then  report  to  me 
all  the  news."  The  first  speaker  acted  in  accordance  with 
the  expressed  suggestion,  and,  on  her  return,  announced 
that  a  hail  storm  would  destroy  all  the  seeding  of  the  first 
quarter  of  the  season.  The  pious  man  thus  forewarned, 
reserved  his  sowing  until  the  second  quarter  of  the  year, 
and  by  so  doing  escaped  the  damage  to  which  all  his  neigh- 
bors were  subjected. 

A  year  subsequently  he  again  repaired  to  the  cemetery, 
there  to  quietly  celebrate  the  new  year's  anniversary. 
The  two  ghosts  were  again  engaged  in  friendly  converse, 
and  the  proposition,  that  the  one  buried  in  a  straw  mat- 
tress should  remain  behind  while  the  other  betook  her- 
self to  the  shaded  side  of  the  celesital  fence,  was  acceded 
to.  The  ghost,  went,  returned,  and  reported  the  result 
of  her  adventures.  "This  year,"  said  she,  "the  seed  sown 
in  the  second  quarter  of  the  season  will  fail  to  accumulate 
a  harvest."  Our  pious  wiseman  gave  heed  to  the  timely 
intimation,  hurried  up  his  sowing,  and  had  his  crop  all 
garnered  before  the  storm  occurred.  All  his  neighbors 
again  met  with  misfortune. 

The  good  man's  wife  asked  her  spouse  if  he  could  ac- 
count for  the  fact  that  his  land  had^yielded  so  abundantly 
twice  in  succession,  while  the  other  farmers  had  met  with 
such  total  and  severe  losses,  and  he  gave  her  a  complete 
history  of  the  whole  business,  of  course  being  cunning 
enough  not  to  refer  to  the  little  matter  of  her  ireful 
tongue. 


148 TBEASUBES  OF  TWO  WORLDS. 

Not  long  afterwards  a  misunderstanding  arose  between 
the  virago  and  the  mother  of  the  straw-mattress-girl.  The 
quarrel  raged  violently  and  finally  Mrs.  Spit-fire  told  her 
opponent,  that  she  ought  to  subdue  her  pride  until  she 
had  given  her  daughter  a  more  decent  burial  shroud. 
(She  couldn't  keep  a  secret.)  The  third  year  our  worthy 
man  made  his  third  nocturnal  visit  to  the  cemetery.  The 
two  ghosts  met  as  usual,  but  when  one  invited  her  com- 
panion to  go  with  her  to  the  hiding  spot  on  high,  the 
other  replied:  ''Don't  urge  me  now,  for  knowledge  of 
our  ethereal  escapades  has  reached  the  ears  of  men  on 
earth." 

II. 

A  student,  named  Seira,  once  left  some  money  in  the 
hands  of  his  landlady  and  she  died  suddenly,  while  he 
was  absent  from  the  house.  He  went  to  her  grave  to  in- 
quire about  his  funds,  and  she  told  him  to  look  under  the 
door  post,  and  then  requested  him  to  ask  her  mother  to 
send  her  a  comb  and  a  bottle  of  perfume  by  a  lady — call- 
ing her  name — who  would  die  on  the  morrow.  The  Tal- 
mud asked  how  this  dead  one  gleaned  her  information, 
and  then  goes  on  to  explain,  that  the  angel  Duma  (silence) 
by  some  dumb  signs,  revealed  it. 

III. 

Abu,  the  father  of  Samuel,  kept  custody  of  money  be- 
longing to  the  ''Orphans."  Samuel  was  away  when  his 
father  died  and  did  not  learn  where  he  kept  the  money. 
The  populace  pointed  at  him  as  the  son  of  a  dishonest 
treasurer.  At  last  Samuel  could  bear  the  insults  no  longer, 
and  visited  the  burial  place  of  his  father,  in  order  to  dis- 
cern the  whereabouts  of  the  money.  He  found  the  dead, 
gathered  in  a  circle,  engaged  in  chattings,  and  inquired 
for  his  father,  Abu,  and  was  told  there  were  several  of 
that  name.  He  said:  "I  want  to  see  Abu,  Samuel's 
father,"  and  they  replied  that  he  went  into  the  celestial 
college,  and  would  be  back  anon.  While  talking  with 
them  he  espied  Levy  (a  well  known  Talmudical  writer) 


GHOST  STOEIES.  149 


sitting  outside  the  circle,  and  asked  him  why  he  was  not 
in  the  circle.  Levy  said:  "I  was  told  that  I  can  not  en- 
ter the  celestial  college  until  after  as  many  years  as  those 
of  my  refusal  to  visit  the  college  of  Rabbi  Afoa;  for  the 
latter  felt  humiliated  because  of  my  refusal,  and  I  have 
the  same  term  of  humiliation  as  a  punishment."  "While 
Samuel  thus  conversed  with  Levy,  his  father  returned,  and 
the  son  noticed  that  his  father  both  laughed  and  wept. 
He  asked  his  father  why  he  wept  and  he  replied:  ''Be- 
cause thou  wilt  soon  be  with  us."  Then  said  he:  "Why 
dost  thou  smile?"  The  father  rejoined:  "Because  thou 
art  very  well  spoken  of  in  this  world"  (life  beyond). 
Then  Samuel  remarked :  "  If  I  am  well  known  and  in 
good  repute  in  heaven,  I  desire  that  Levy  may  be  al- 
lowed to  enter  the  circle,"  and  soon  Levy  was  admitted 
into  the  celestial  college.  Then  Samuel  asked  his  father, 
where  he  kept  the  "Orphans"  money.  The  father  re- 
plied: "I  buried  the  money  under  the  mill,  in  three  par- 
cels ;  the  upper  and  lower  bundles  are  ours,  but  the  middle 
one  belongs  to  the  Orphans."  The  son  asked  his  father 
why  he  thus  divided  the  money.  To  this  the  father  re- 
plied: "I  wished  to  save  the  money  of  the  Orphans.  If 
any  one  should  steal  the  upper  parcel,  he  would  take  our 
money.  If  the  ground  should  mould  any  of  the  money 
that  would  be  our  money.  Thus  the  money  of  the  Orphans 
would  be  safe  in  either  case." 

REMARKS  BY  THE  COMPILER. 

The  above  three  ghost  stories  are  told  in  the  Talmud 
to  prove  that  the  dead  are  cognizant  of  all  that  is  taking 
place.  Many  Rabbis  declared  that  the  dead  know  noth- 
ing, and  Rabbi  Isaac  declared  that  talking  to  the  dead  is 
like  talking  to  a  wall. 

Two  remarkable  features  distinguish  Rabbinical  ghost 
stories  from  those  told  elsewhere.  They  are  simple  and 
natural,  unlike  those  originating  from  other  sources;  then 
the  Jewish  ghost  stories  are  devoid  of  horrible,  startling 
characteristics.  The  Talmud  manifests  a  most  liberal 
policy  toward  the  skeptical  Rabbis,  who  deny  knowledge 


150  TBEASURES  OF  TWO  WOBLPS. 

on  the  part  of  the  dead.  Although  science  can  not  prove 
the  fact,  reason  leads  us  to  infer,  that  the  dead  have 
knowledge.  We  regard  the  soul  as  intelligence,  not  ma- 
terial matter.  A  word  is  the  product  of  a  soul,  not  of  a 
corpse.  A  word  is  imponderable,  impalpable,  invisible, 
but  can  be  preserved  forever  in  the  phonograph.  If  a 
word  is  indestructible,  then  a  soul  must  be  likewise.  In- 
stinct is  one  thing ;  reason  another.  People  obtained  their 
belief  in  ghosts  not  by  the  aid  of  reason,  but  through  in- 
stinct. The  heathen  confound  their  ideas  of  ghosts  and 
divinities. 

The  prophets  derided  superstition,  magic,  and  all  kin- 
dred ideas,  but  believed  in  the  intelligence  of  spirits,  so 
incorporeaol  as  ghosts.  The  prophet  says:  "I  saw  the 
ghost  of  Naboth,  whom  King  Ahab  slew,  appearing  before 
the  Lord  offering  to  go  out  and  confuse  the  King's  proph- 
ets (false  ones)  in  order  to  inflame  them  to  go  to  battle 
with  Aram,  where  he  would  be  killed."  The  whole  nar- 
rative indicates  that  the  prophet  held  that  the  spirits  re- 
tained their  intelligence.  The  Jews  maintained  that  the 
spirits  never  lost  their  intelligence,  and  that  when  disem- 
bodied they  became  superior  to  their  former  condition. 
They  believe  also  that  the  disenthralled  spirit  is  subject 
to  different  influences,  placed  in  higher  spheres  of  activity 
and  is  correspondingly  capable  of  fulfilling  the  higher 
duties  of  its  calling.  The  Jew  spurns  the  idea  of  medium- 
ship.  His  reason  forbids  the  idea  of  an  inferior  mortal 
being  able  to  obtain  control  over  a  superior  intelligence. 
The  phenomena  of  spiritualism  are  too  much  like  tricks 
of  a  low  order.  The  Jew  believes  in  Spirit  and  in  Spirits, 
but  all  of  an  intelligent  nature.  He  does  not  accept  the 
idea  that  they  can  be  called  forth  for  exhibition,  as  a 
clown  compels  the  obedience  of  a  captive  monkey  or  a 
trained  bear. 

WHAT  IS  A  LIE? 

Up  to  the  present  date  the  world  has  failed  to  get  the 
real  definition  of  what  is  a  lie.  Many  have  attempted  in 
vain  to  obtain  this,  and  the  failure  has  been  the  result  of 


WHAT  IS  A  LIE?  151 


their  own  lack  of  truthfulness;  for  man  is  a  born,  liar, 
and  in  this  respect  is  like  the  lower  creation.  The  dog 
will  jump  into  the  river  to  catch  your  stock,  but  it  is  con- 
trary to  his  own  wishes,  for  it  is  his  nature  to  crack  a 
bone,  and  to  lie  down  sullenly  barking  at  the  passer  by. 
He  jumps  by  the  instinct  of  lies,  just  as  men  do.  We  are 
ready  to  jump,  or  do  anything  for  another,  against  our 
own  wishes,  for  it  is  born  within  us  to  lie.  The  dog  affects 
to  love  his  master  for  the  sake  of  being  fed ;  on  the  same 
principle  we  natter  our  bread-givers  and  employers.  Who 
does  not  lie?  The  merchant  will  sell  to  you  as  pure  wool 
what  is  part  cotton.  He  wants  to  get  rid  of  his  goods 
and  to  get  your  money.  The  milkman  assured  you  that 
his  milk  is  pure  and  good,  while  he  knows  that  his  pump 
is  handy  and  his  cow  will  not  bear  inspection.  His  busi- 
ness is  to  sell  milk,  or  what  he  calls  milk,  and  he  does  not 
profess  to  be  a  chemist,  while  at  the  same  time  he  is  aware 
that  the  fluid  is  a  fraud.  The  King  claims  divine  right, 
but  knows  that  every  pauper  in  his  realm  has  as  much 
right  as  he  himself  has,  to  eat,  live,  die  and  be  buried. 
It  is  not  rank,  it  is  not  power,  that  constitutes  the  man. 
The  legislator  lies  in  that  he  does  not  take  sufficient  pains 
to  avoid  being  swayed  by  partisan,  or  selfish  notions. 
He  is  dominated  by  the  idea  of  self-preservation.  Reli- 
gion has  to  suffer  by  the  false  views  and  fraudulent  pro- 
fessions of  its  avowed  devotees,  for  they  shape  their  ideas 
to  suit  their  own  conceptions.  The  doctor  is  dependent 
upon  his  fees,  and  is  tempted  to  square  his  recommenda- 
tions so  as  to  accord  with  the  demands  of  his  purse. 
The  hungry  poet  exaggerates  in  order  to  fill  his  belly. 
The  philosopher  allows  his  pet  hypothesis  to  prejudice 
his  sober  judgment.  Thus  we  find  commerce,  religion, 
science,  and  art  more  or  less  infested  with  falsehood. 

To  outward  appearance  we  lie  for  certain  motives;  say, 
for  instance,  for  self  preservation.  A  careful  investiga- 
tion will  reveal  that  we  lie  because  "it  is  our  nature  to  be 
false."  We  often  find  a  child  indulging  in  spontaneous 
unveracity. 

Assuming  then  that  it  is  our  nature  to  prevaricate,  a 


152 TBEASUBES  OF  TWO  WORLDS. 

careful  analysis  may  disclose  a  sound  reason  for  employ- 
ment of  falsehood. 

Everything  in  nature  has  a  cover.  Fruits  have  skins, 
or  shells,  and  every  useful  thing  is  protected,  as  long  as 
it  needs  protection.  Thus  a  lie,  useless  in  itself,  serves  for 
a  reason  to  shield  a  useful  truth.  I  lie  because  I  desire 
to  hide  and  protect  the  truth,  and  not  for  the  sake  of 
telling  the  lie.  If  I  lie,  because  I  have  been  born  with  a 
predisposition  to  deceive  and  be  treacherous,  then  I  am 
surely  a  base  liar.  Man  loves  to  be  fictitious  and  to  listen 
to  fiction.  Thus  he  will  read  with  more  avidity  the  tale 
of  Aladdin's  wonderful  lamp,  or  a  fairy  story  of  how  the 
gnomes  work  precious  stones  down  in  the  bowels  of  the 
earth,  than  he  will  study  the  wonders  of  chemistry,  or 
read  a  geological  treatise  upon  the  manner  in  which,  dur- 
ing long  ages,  nature  in  her  laboratory  has  formed  and 
filled  with  lustre  the  same  precious  stones.  A  fabulous 
story  of  a  trip  to  the  moon  will  often  outrival  in  interest 
the  sober  truthful  statements  of  the  most  famous  astron- 
omers, which  illustrates  the  whole  solar  system. 

The  founders  of  many  religious  cults  have  taken  ad- 
vantage of  this  trait  of  human  nature,  and  have  utilized 
to  their  own  advantage  the  fondness  of  mankind  for  the 
unreal.  The  bigger  the  lite  the  greater  the  effect.  Thus 
have  the  wonderworkers  gained  notoriety,  and  converts 
to  their  preposterous  claims,  by  their  successful  employ- 
ment of  most  artful  jugglery.  The  famous  liar  Mun- 
chausen  has  more  disciples  than  Aristotle.  Man  knows 
well  that  a  corpse  of  moulders  away  into  dust,  and  is 
utterly  dissipated,  yet  he  is  ready  to  believe  in  ghosts. 

The  sages  of  the  Talmud  well  understood  human  nature 
and  its  credulity,  and  consequently  they  framed  their  oral 
laws  accordingly.  They  employed  fable  in  order  to  in- 
culcate truth,  for  two  reasons — the  one,  that  they  could 
gain  more  listeners;  the  other,  because  it  pleased  them- 
selves when  they  could  thus  indulge  their  natural  pro- 
clivities. 

The  Talmud  relates  a  story  of  this  sort:  "There  was 
once  a  Rabbi  who  had  a  wonderful,  scientific  lecture  to 
deliver,  but  found  his  audience  in  the  land  of  Nod,  as  if 


WHAT  IS  A  LIE?  153 


his  utterances  wrought  a  soporific  effect.  Suddenly  he 
exclaimed :  '  Gentlemen,  the  Jewish  women  in  Egypt  were 
so  prolific  that  each  one  gave  birth  to  sixty  children  at 
one  time.'  Instantly  every  ear  was  open  to  listen." 

The  sages  dealt  with  the  people,  the  big  children,  just 
as  we  are  wont  to  deal  with  the  little  ones.  Sometimes  we 
have  to  give  a  bitter  pill  to  a  child  for  medicinal  purposes. 
The  child  demurs,  and  will  not  swallow  the  nauseous  ob- 
ject. What  can  we  do  to  persuade  the  child  to  take  what 
its  system  needs?  The  course  is  very  simple.  "We  have 
merely  to  encase  the  pill  within  a  sweet  coating,  say: 
"Now  swallow  this  nice  pill,  so  like  candy."  The  reluc- 
tance is  at  once  overcome  and  the  pellet  disappears  in  a 

jiffy- 

The  same  with  the  children  of  a  larger  growth.  They 
rebel  against  the  wholesome  but  unacceptable  truth. 
Serve  them  with  the  same  substance  in  another  guise, 
and  under  a  different  name,  and  they  rush  to  get  a  chance 
to  gulp  it  down. 

Kabbi  Bar  Bar  Ghana,  the  Munchausen  of  the  Talmud, 
has  pursued  this  policy  in  the  Fairy  Tales,  which  are  now 
for  the  first  time  translated  and  published. 

TALES  OF  RABBI  BAR  BAR  GHANA. 
LAND  STORIES— THE  GEESE. 

Once,  says  the  Kabbi,  I  wandered  through  the  desert, 
over  which  the  Jews  passed  on  their  journey  to  the  prom- 
ised land  of  Canaan.  There  I  found  the  generation  of 
the  time  of  the  exodus,  and  their  skeletons  were  strewn 
along  the  wilderness,  in  well  preserved  condition,  and 
their  clothing  intact.  They  lay  on  their  backs  with  the 
soles  of  their  feet  in  the  ground,  leaving  a  space  of  semi- 
circular form  from  the  sole  to  the  knee.  I  saw  an  Arab, 
mounted  on  a  camel,  with  an  uplifted  spear  in  his  hand, 
passing  through  the  space  between  the  sole  and  knee,  and 
the  spear  failed  to  touch  the  leg.  I  continued  my  stroll, 
and  found  geese  from  whose  bodies  gushed  forth  streams 
of  fat.  I  soon  recognized  these  geese  to  be  the  ones  which 
will  be  fried  in  Paradise,  when  the  Almighty  gives  a  ban- 


154 TBEASURES  OF  TWO  WOBLDS. 

quet  to  the  righteous  in  the  latter  days.  I  said  to  them : 
"Geese,  geese,  will  I  have  a  share  of  you  in  the  life  here- 
after?" One  goose  lifted  a  wing,  and  another  its  foot, 
denoting  that  I  should  get  those  two  portions  on  my  plate. 

COMPILER'S  REMARKS. 

The  above  story  is,  of  course,  pure  fiction,  a  most  enor- 
mous lie.  The  ancients,  especially  the  orientals,  believed 
in  a  future  of  extreme  sensual  enjoyment.  This  was  the 
secret  of  the  immense  success  of  Mohammed.  The  stupid 
negro,  and  the  advanced  Greeks,  alike  believed  in  a  bliss- 
ful hereafter,  and  of  a  carnal  character. 

The  Jews  believed  that  the  Lord  will  give  them  a  ban- 
quet on  the  resurrection  day,  and  the  provisions  will  be 
such  as  they  preferred  during  their  mortal  career.  The 
Leviathan  will  supply  the  fish  course.  The  wild  ox,  which 
grazes  over  a  thousand  mountains  in  one  day,  will  yield 
the  supply  of  meat.  As  for  the  wine — this  has  been  stored 
up  in  the  original  grapes  from  the  time  of  the  creation. 
(The  precise  locality,  where  that  remarkable  vineyard  is 
concealed,  has,  up  to  present  date,  evaded  the  search  of 
the  most  eminent  archaeologists.) 

Our  prince  of  Hebrew  prevaricators  must  have  been  a 
good  real  of  a  glutton  during  his  mundane  existence,  and 
his  mention  of  claws  and  quills  signifies  his  disappoint- 
ment that  the  feast  will  not  be  unlimited  in  variety  as 
well  as  in  quantity. 

THE  HELL  WHERE  KORAH'S  GANG  IS  BEING 
FRIED. 

Rabbi  Ghana  added :  I  met  a  Bedouin,  who  invited  me 
to  come  and  see  where  the  gang  of  Korah  sank  in  the 
depths  of  Hell.  We  went  to  the  place  and  found  many 
holes,  whence  smoke  issued.  The  Bedouin  took  some  wet 
cotton,  fastened  it  to  his  lance,  and  thence  thrust  the  lance 
into  one  of  the  holes.  After  a  few  seconds,  he  withdrew 
the  lance  and  found  the  wet  cotton  consumed.  The  Be- 
douin told  me  that  once  a  month  the  gang  of  Korah  are 
turned  over,  just  as  we  capsize  a  joint  of  beef  upon  a  spit. 


THE  HELL  WHERE  KOBAH'S  GANG  IS 155 

He  then  asked  me  to  stoop  down  and  listen  to  their  con- 
versation. This  I  did  and  I  heard  them  saying:  "Moses 
is  truth,  his  teachings  are  truth,  but  Ave  are  liars."  Then 
the  Bedouin  told  me  to  come  and  see  where  Heaven  and 
Earth  exchange  loving  kisses.  When  we  reached  the  spot 
I  laid  down  nay  basket  of  provisions,  and  the  next  morn- 
ing it  was  gone.  I  inquired  if  thieves  came  there,  at  the 
border  of  the  globe.  He  explained  that  there  were  no 
thieves  there  but  that  the  circling  wheel  of  heaven  and 
earth  had  taken  the  basket,  and  would  return  it  on  the 
morrow.  I  waited  and  recovered  my  basket.  Then  the 
Bedouin  took  me  to  Mount  Sinai,  and  there  I  heard  a 
Heavenly  Voice  saying:  "Woe,  woe,  that  I  swore,  but 
as  I  have  done  so,  who  can  nullify  my  threat?"  When  I 
came  home  I  told  the  Rabbis  what  I  had  heard  and  they 
scolded  me  saying:  "Each  Rabba  is  an  ass,  and  each  Bar 
Bar  Ghana  is  the  foal  of  an  ass.  Why  didn't  you  exclaim 
'I  nullify  it?'  "  (The  Rabbis  had  the  idea  that  the  Lord 
bemoaned  his  swearing  to  destroy  the  Temple  and  scat- 
ter the  Jews  among  the  nations.)  I  replied  that  I  thought 
the  Lord  was  alluding  to  the  oath  he  made  that  He  would 
never  again  send  a  flood  on  the  earth,  and  of  course  I  did 
not  wish  to  nullify  that. 

NOTES  OF  THE  COMPILER  ON  THE  ABOVE. 

Our  story  teller  must  have  been  either  an  unbeliever  or 
else  he  was  a  very  scientific  man.  In  the  above  three 
stories  he  ridicules  both  religion  and  science.  The  astro- 
nomical views  of  the  early  days  were  very  puerile.  The 
idea  was,  that  the  sun  and  the  earth  each  rode  upon  a 
wheel,  and  that,  in  their  movements,  they  met  daily  on 
the  border  of  the  globe,  but  they  were  unable  to  locate 
the  point  of  contact.  By  saying  that  he  lost  his  basket, 
we  infer  that  he  regarded  the  sun  as  in  motion,  and  that 
the  earth  remained  stationary.  Such  was  not  the  accepted 
view  of  the  age. 

In  his  tales  about  Hell,  he  exceeded  all  other  Jews  who 
have  written  upon  the  subject,  in  his  sarcastic  references. 
In  his  tale  about  Mount  Sinai  he  unmercifully  scores  the 


156 TBEASUBES  OF  TWO  WQBLDS. 

Rabbis,  who  always  pictured  the  Deity  as  weeping  and 
lamenting  over  the  calamities  which  He  had  brought  upon 
His  people  and  upon  the  Temple. 


SEA  STORIES  AND  SAILOR'S  YARNS. 

Eabba  Bar  Bar  Ghana  said  that  he  had  been  told  by 
those  who  follow  the  sea  that  a  ship  resembles  a  white 
flame ;  also  that,  if  you  smite  the  waves  with  a  stick,  upon 
which  is  engraved,  "I  will  be  that  I  will  be,  Ja  Ja  Zebaoth, 
amen,  amen,  Selah, "  then  the  sea  will  be  calm.  I  was 
also  told  that  the  interval  between  two  waves  is  three 
hundred  miles.  One  sailor  said  that  once  a  huge  wave 
lifted  his  ship  so  high  that  the  smallest  star  appeared  like 
forty  acres  of  land,  and  that  this  broad  area  was  covered 
with  horseradish;  and  he  capped  the  climax  by  adding 
that  a  slight  increase  of  altitude  would  have  been  fatal, 
on  account  of  the  star's  intense  heat.  "One  wave,"  he 
said,  "talked  with  another,  and  said  'hast  thou  destroyed 
al?'  The  other  wave  replied:  'come  and  see  the  power 
of  the  Lord,  for  a  thread  of  sand  encircles  me  so  that  I 
can  not  pass  through.'  "  (Jeremiah  expresses  the  idea: 
"You  do  not  fear  me,  who  made  the  sand  a  frontier  to 
the  ocean;  a  sign  that  there  it  should  stop.") 

Eabba  related  that  he  saw  Hermion,  the  son  of  Lileth 
(demon)  running  a  race  with  a  mounted  rider  upon  the 
wall  of  the  city  of  Medusa  (in  Babylon)  and  that  the 
footman  was  the  fleeter  of  the  two.  Again,  he  saw  the 
same  Hermion  jumping  from  the  back  of  one  mule  over 
the  back  of  another,  and  as  he  jumped  he  held  a  cup  of 
wine  in  one  hand  and  an  empty  cup  in  the  other,  suc- 
ceeding during  the  leap  in  pouring  the  wine  from  one  cup 
into  the  other  without  spilling  a  drop,  though  it  was  a 
very  stormy  day. 

Eabba  Bar  Bar  Ghana  also  said:  "I  once  saw  a  wild 
cock  one  day  old,  as  big  as  Mount  Tabor,  which  is  three 
miles  long,  and  he  discharged  enough  ordure  to  dam  the 
Jordan  river;  then  I  saw  a  frog,  big  as  a  block  of  sixty 
houses,  swallowed  by  a  snake,  and  the  latter  immediately 
gulped  by  a  female  raven,  which  forthwith  roosted  upon 


SEA  STOEIES  157 


the  branch  of  a  tree  to  take  a  nap."  ("We  interpose  here 
a  remark  of  our  own,  that  Rabba,  not  being  in  the  fuel 
business,  omitted  to  add  the  dimensions  of  that  tree  as 
estimated  by  cord  measurements.) 

Ghana  told  another  story:  I  was  once  sailing  in  a 
ship,  and  I  saw  a  dead  fish,  which  had  been  killed  by  a 
small  insect,  that  had  settled  in  its  nostril. 

The  waves  had  thrown  the  vast  monster  upon  the  land, 
where  it  overlapped  the  space  covered  by  sixty  cities. 
All  the  houses  of  these  cities  were  destroyed,  but  the 
inhabitants  escaped,  and  fed  upon  fish  for  a  whole  year. 
One  eye  of  the  former  swimmer  furnished  three  hundred 
tons  of  oil.  The  bones  were  sawed  into  lumber  sizes,  and 
supplied  sufficient  material  to  rebuild  all  the  mansions 
of  the  sixty  cities. 

During  one  of  my  voyages  the  man  on  the  lookout  dis- 
cerned what  appeared  to  be  an  island  covered  with  coarse 
grass.  We  drew  near,  anchored  and  landed.  We  built  a 
fire,  baked  our  bread  and  prepared  our  soup  and  other 
viands.  Suddenly  the  entire  surface  rolled  over,  and 
we  found  ourselves  immersed  in  the  water.  Luckily, 
being  good  adepts  in  the  art  of  natation,  we  reached  our 
ship  in  safety.  From  our  point  of  observation  we  dis- 
covered that  we  had  mistaken  a  fish  for  an  island.  It 
had  turned  upon  its  back  to  enjoy  a  nap,  and  thus  ex- 
posed its  belly  all  covered  with  sea  grass. 

Once  I  saw,  when  voyaging,  said  our  same  story  teller, 
the  following  sight:  There  was  a  huge  bird  standing 
in  the  ocean.  His  erected  head  towered  far  up  towards 
the  sky,  while  the  surface  of  the  water  was  bathing  his 
knees.  I  imagined  that  the  water  was  shallow  at  that 
spot,  then  there  came  a  voice  from  above  saying:  "Be- 
ware, for  the  water  is  very  deep.  Seven  yeasr  ago  a 
blacksmith  dropped  his  hammer  here,  and  during  all 
this  time  he  has  continued  his  dive  to  recover  it,  but  he 
has  not  yet  reached  the  bottom  of  the  sea." 

(In  regard  to  the  above  anecdotes  it  is  possibly  our 
privilege  to  append  a  few  private  thoughts.  It  is  not 
our  purpose  to  discredit  their  veracity,  or  to  suggest 
that  they  lie  open  to  a  suspicion  of  exaggeration.  The 


158 TBEASUBES  OF  TWO  WOBLDS. 

thought  occurs  to  us  that  these  stories  and  others  of  a 
similar  nature  may  have  served  to  originate  the  popu- 
lar phrase,  "fish  stories,"  i.  e.,  tales  somewhat  bordering 
upon  the  extravagant,  and  not  altogether  credible. 

We  are  less  disposed  to  wonder  at  the  long  continuance 
of  the  legs,  as  presented  in  the  final  story,  than  we  are 
to  admire  the  astounding  breathing  apparatus  of  the  div- 
ing blacksmith.  No  need  had  he  to  go  to  the  expense  of 
a  bellows  in  his  blacksmithery.  Such  lungs,  as  his  must 
have  been,  entirely  discount  the  cave  over  which  Neolus 
ruled.) 

LEVIATHAN  LORE. 

The  leviathan  is  a  monster  of  a  fish,  of  broader  dimen- 
sions than  the  globe,  which  rests  upon  its  back.  When 
he  sneezes  the  world  shakes,  and  earthquakes  occur. 
Originally  there  was  a  female  companion  but  the  Cre- 
ator, perceiving  that  a  multiplication  of  such  monsters 
would  involve  the  destruction  of  all  animate  creation, 
permitted  the  male  alone  to  live,  and  killed  his  mate, 
preserving  her  flesh  in  salt  for  the  banquet  of  the  latter 
days.  The  eyes  of  the  leviathan  shine  with  the  lustre  of 
the  morning  star. 

Kabbi  Eliezer  and  Rabbi  Jehoshua  once  sailed  upon  a 
voyage.  The  former  fell  asleep,  but  the  latter  was  wide 
awake,  and  suddenly  began  to  shudder  and  shake,  and 
so  awakened  his  sleeping  companion.  Rabbi  Eliezer  said, 
"Why  do  you  shudder?"  Rabbi  Jehoshua  replied:  "I 
saw  a  great  light  on  the  ocean"  (probably  he  saw  some 
phosphorescent  fish).  Rabbi  Eliezer  rejoined:  "It  must 
be  the  eyes  of  leviathan,  for  it  is  written  that  his  eyes  are 
like  the  morning  star"  (Job  41). 

On  the  same  monstrous  scale  a  land  animal  was  created 
as  a  counterpart  of  the  monster  of  the  deep.  This  mon- 
ster and  his  mate  required,  each,  the  pasturage  of  a 
thousand  mountains  to  afford  them  sustenance.  Offspring 
was  denied  to  them,  and  both  will  be  slaughtered  to  sup- 
ply meat  for  the  banquet  of  the  latter  days.  At  this 
banquet  the  righteous  will  enjoy  various  amusements. 


LEVIATHAN  159 


One  will  be  a  contest  in  the  arena  of  the  plain  of  Jehosa- 
phat.  This  will  not  be  like  a  Spanish  bull-fight,  where 
a  matador  encountered  a  maddened  bull.  There  will  be 
no  price  of  admission,  no  reserved  seats.  It  will  be  a 
bout  between  the  wild  ox  and  leviathan.  The  bull  will 
strive  to  tose  leviathan  into  the  air.  The  fish  will  seek 
to  serve  a  blow  with  its  fins.  The  basis  of  this  imaginary 
combat  is  to  indicate  that  in  the  hereafter  happiness 
will  take  the  place  of  earthly  suffering.  In  this  contest 
leviathan  will  be  the  victor.  He  will  then  be  challenged 
by  the  archangel  Gabriel.  To  prevent  the  defeat  of  the 
latter  the  Almighty  will  take  part  in  the  affair,  as  it  is 
written  in  Job:  "His  Creator  will  approach  him  with 
his  sword." 

Rabbi  Dimie  says,  that  when  the  leviathan  is  hungry 
he  emits  a  breath,  which  causeth  the  ocean  to  boil;  and 
that  if  he  should  thrust  his  head  into  Paradise  no  crea- 
ture could  stand  before  it. 

Rabbi  Dimie  adds  that  when  the  leviathan  is  thirsty 
he  so  raises  the  ocean  in  ridges  and  sinks  it  in  alternate 
depressions,  that  the  disturbance  is  not  quieted  for  more 
than  seventy  years. 

Rabba  said :  The  Lord  will  give  a  banquet  to  the  right- 
eous in  the  latter  days,  and  the  prominent  article  of  food 
will  consist  of  the  best  portions  of  the  flesh  of  the  levia- 
than and  the  remainder  will  be  divided  and  sold  in  the 
streets  of  Jerusalem.  From  the  skin  of  the  beast  the 
Lord  will  make  a  tent  for  every  righteous  man  who  de- 
serves it.  For  one  less  meritorious  he  will  make  a  neck- 
tie. To  those  of  the  third  grade  he  will  give  a  talis- 
man. The  remainder  of  the  skin  the  Lord  will  spread 
over  Jerusalem,  and  its  lustrous  light  will  shine  from  one 
corner  of  the  world  to  another. 

Remarks  of  the  Compiler  on  the  Above. 

Modern  scientists  are  very  much  puzzled  in  an  effort 
to  solve  the  problem  which  mankind  will  have  to  en- 
counter in  some  distant  future.  They  try  to  forecast  the 
period  of  the  future,  which  statistical  proofs  point  for- 
ward to,  when  the  supply  of  food  for  all  the  living  des- 


160 TBEASUEES  OF  TWO  WOBLDS. 

cendants  of  Adam  will  fall  short  of  requirements,  for 
various  reasons.  These  are  the  rapid  multiplication  of 
the  human  race,  and  the  vast  spaces  of  the  earth  given 
up  to  cities,  and  towns  and  all  the  places  occupied  for 
homes,  besides  those  vast  areas  which  railroads  and  other 
construction  cover.  As  the  extent  of  grounds  used  for 
agricultural  purposes  becomes  more  and  more  limited  in 
its  extent,  while  the  demand  for  increased  supplies  be- 
comes imperative,  they  insist  that  the  needs  will  xceed 
the  supply. 

If  we  read  between  the  lines  of  the  leviathan  lore,  we 
shall  find  that  they  presented  practical  and  scientific  an- 
swers. They  hinted  that  when,  in  the  latter  days,  the 
ground  shall  prove  unequal  to  the  task  of  supporting  all 
her  children,  then  we  must  look  to  the  ocean  for  supple- 
ments of  supplies.  It  is  true  that  the  ocean  is  capable  of 
furnishing  most  indefinite  amounts  of  nutritious  food. 

The  Talmud  also  plainly  hinted  that  out  from  the 
depths  of  the  ocean  there  will  be  also  drawn  other  helps 
to  contribute  to  the  comfort  of  humanity;  that  chemical 
processes  will  add  immensely  to  the  aid  of  man's  needed 
stores,  by  making  combinations  out  of  extracts  from 
ocean's  resources. 

By  the  lustre  of  the  skin  of  the  leviathan  is  undoubt- 
edly meant  the  phosphorescent  light  so  largely  mani- 
fested amid  the  waters  of  Neptune's  domain. 

RABBI  ISHMAEL,  THE  GREAT  MAHATMA  OF  THE 
ANCIENTS. 

Rabbi  Ishmael  was  a  high  priest,  and  a  pupil  of  Rabbi 
Nehunja,  the  alleged  author  of  the  book  "Habahir"  (the 
clearing) — a  book  full  of  mysteries.  Rabbi  Ishmael  was 
the  handsomest  man  of  his  time,  and  the  daughter  of 
an  unnamed  emperor  fell  in  love  with  him.  He  was  one 
of  the  ten  famous  martyrs,  and  after  his  execution  the 
emperor  ordered  the  skin  from  his  head  to  be  stuffed, 
so  that  his  daughter  might  enjoy  his  life-like  beauty. 

He  lived  near  the  first  century  of  the  present  era,  and 
was  educated  by  R.  Nehanja  Ben  Hakune,  the  author  of 


EABBI  ISHMAEL  161 


primitive  cabalistic  books.  R.  Ishmael  was  the  only  high 
priest  who  belonged  to  the  Essenes.  He  was  the  greatest 
of  all  the  mystics,  and  even  the  Talmud  admits  his  claim 
of  superiority  as  a  Mahatma,  even  receiving  from  the 
angel  of  death  many  revelations  concerning  the  laws  of 
sanctification.  He  made  many  visits  on  high,  not  by 
throwing  out  his  Astral,  as  some  modern  pretended  Ma- 
hatmas  claim,  but  in  actual  fact.  The  Talmud,  conserva- 
tive as  it  is,  still  admits  the  claim  of  the  mystics,  that 
the  word  is  a  power,  no  matter  whence  it  proceeds,  and 
so  says  (tractat  Berachot),  "Accept  the  blessing  even  of 
a  common  person."  It  quotes  a  statement  made  by  R. 
Ishmael,  as  follows:  "I  once  entered  the  holy  of  holies 
to  offer  incense,  as  required  by  the  Mosaic  law,  on  the 
day  of  Atonement.  "When  I  entered  I  saw  Acatrial  Ja,  Ja, 
Zeboath  (mystical  name  for  the  Almighty)  sitting  on  a 
high  throne,  and  He  said  to  me:  'Ishmael,  my  son,  bless 
me. '  I  replied :  '  May  it  be  thy  gracious  will  to  let  mercy 
conquer  wrath;  and  deal  mercifully  with  thy  people  and 
bring  not  their  deeds  into  judgment.'  "When  I  had  said 
this  brief  blessing  he  bowed  his  head  to  me  as  a  sign  of 
approval."  Rabbi  Ishmael  has  left  us  a  brief  biographi- 
cal sketch  in  his  booklet,  Pirkie  Heicholath  (chapters  of 
the  Palaces),  informing  us  how  he  happened  to  come  into 
the  mystic  circle  of  the  ancient  Mahatmas.  In  addition 
to  the  brief  sketch  of  himself,  he  tells  us  at  length  the 
various  conversations  he  had,  during  his  visits  to  the 
heavenly  realms,  with  the  King  thereof,  whose  name  was 
Metasgovor  (who  is  above  the  throne).  This  signifies 
that  he  who  sits  upon  the  throne  is  sovereign,  and  that 
His  decree  is  final. 

II. 

ISHMAEL'S  AUTOBIOGRAPHY. 

"When  I  was  thirteen  years  of  age  I  met  for  the  first 
time  the  great  Rabbi  Nehunja  Ben  Hakana.  He  found 
me  in  a  very  uncomfortable  plight,  for  what  I  was  taught 
one  day  I  would  forget  the  next  day.  Finding  that  I 
was  making  no  progress  in  the  study  of  law,  I  grew  dis- 


162 TREASURES  OF  TWO  WORLDS. 

consolate,  ate  and  drank  but  little,  and  denied  myself 
all  pleasures  and  amusements.  When  E.  Nehunja  saw 
how  earnest  I  was,  he  took  me  into  the  marble  chamber 
of  the  Temple,  which  chamber  was  allotted  to  the  Sanhe- 
drin.  There  he  made  me  take  oath  in  the  name  and  un- 
der the  big  seal  of  Sebuchiel,  the  Lord  God  of  Israel, 
who  is  Metathron,  the  Lord  of  the  ocean  and  of  the  dry 
land,  and  then  he  revealed  to  me  the  measure  and  the 
secrets  of  the  Law. 

At  once  my  mind  began  to  glow  with  brightness  as 
does  the  eastern  sky  at  dawn  of  day,  and  my  mind  was 
strengthened  with  a  powerful  insight  into  the  depths 
and  ways  of  the  law.  Since  then  I  have  never  forgotten 
my  studies  and  the  teachings  of  my  masters.  Then  I 
came  to  my  great  master  Nehunja  Ben  Hakona,  saying: 
"Master  inform  me  who  is  the  prince  regent  of  the  law?" 
He  told  me:  "His  name  is  Jufiel"  (the  beautiful).  Soon 
I  began  a  fast  of  forty  days,  and  denied  myself  all 
pleasures.  At  the  end  of  that  time  I  pronounced  a  cer- 
tain sacred  name,  and  the  person  called  came  down  be- 
fore me,  as  a  tongue  of  fire.  His  face  was  as  lightning, 
and  when  I  beheld  him  I  began  to  shiver,  and  my  bones 
shook,  and  I  fell  backward  in  a  trembling  tremor.  He 
said  to  me:  "Young  man,  why  hast  thou  disturbed  the 
family  on  high?"  My  courage  then  came  back  and  I 
replied:  "He,  who  created  the  world  by  a  word,  knows 
that  I  was  not  seeking  my  own  glory,  but  desired  to  do 
the  will  of  my  creator."  Then  he  replied  in  these  words: 
"Son  of  man,  corrupt,  a  worm,  though  thy  better  self 
(the  devil)  is  pure,  it  still  has  the  companionship  of  the 
unclean  body;  hence  thou  art  altogether  unclean,  and, 
if  thou  wanted  me  to  reveal  to  thee  the  secrets  of  the 
law  and  the  mysteries  of  nature,  go  and  fast  for  forty 
days,  and  wash  thyself  twenty-four  times  each  day  dur- 
ing that  term.  Thou  must  not  taste  of  any  unclean  food ; 
thou  must  not  eat  any  kind  of  a  vegetable ;  thou  must  not 
look  upon  a  woman.  Thou  must  spend  all  thy  time  in  a 
dark  room.  After  this  probation  I  shall  reveal  to  thee 
the  secret  of  the  law  and  the  mysteries  of  nature."  I 
did  as  I  had  been  commanded  to  do  and  then  Jufiel,  the 


ISHMAEL 'S  AUTOBIOGEAPHY 163 

prince  of  the  law,  revealed  to  me  all  the  mysteries  of 
life. 

CHAPTER  FIRST. 

AND  ENOCH  WALKED  WITH  GOD,  AND  HE  WAS 
NO  MORE,  FOR  GOD  HAD  TAKEN  HIM.  (Genes.) 

REVELATIONS. 

Rabbi  Ishmael  said:  "When  I  went  into  the  heavens 
to  investigate,  in  a  chariot  was  I  carried  up.  (Chariot 
is  a  cabalistic  word  to  express  motion,  vibration.)  I 
passed  through  the  seven  palaces  (seven  heavens),  going 
from  chamber  to  chamber.  When  I  reached  the  gate  of 
the  seventh  heaven,  I  prayed  to  the  Holy  One,  blessed 
be  His  name,  as  follows:  'O  Lord  of  the  universe,  I 
pray  thee  to  call  down  upon  me  the  grace  of  Aaron,  the 
son  of  Amnon,  the  lover  and  pursuer  of  peace,  who  re- 
ceived the  crown  of  priesthood  from  Thy  glory  on  Mount 
Sinai.  Invoke  this  grace  upon  me,  O  Lord,  that  the 
prince  Kazpiel  (wrath)  and  his  subordinate  angels,  may 
not  seize  me  to  throw  me  down  from  heaven.'  The 
Lord  soon  sent  me  his  servant  Metathron,  the  prince  of 
the  interior.  He  came  flapping  his  wings  and  saluted  me 
with  great  joy,  saying:  'Welcome  in  peace,  as  thou 
hast  found  grace  in  the  presence  of  the  King  of  Kings, 
the  Lord  God.  You  are  permitted  to  take  a  peep  into 
the  machination  of  the  wagon  (motion).'  He  then  took 
and  led  me  into  the  presence  of  the  Shechina  (divine 
woman  and  motherhood),  in  the  seventh  palace,  and 
placed  me  before  the  glorious  throne  to  get  a  look  into 
the  chariot  (motion).  As  soon  as  the  Prince  and  the 
flaming  Seraphim  became  aware  of  my  presence,  they 
fixed  their  gaze  upon  me  and  I  soon  began  to  tremble  and 
to  be  unconscious,  by  reason  of  the  lustre  of  their  eyes, 
and  the  shining  light  of  their  faces." 

The  Lord  rebuked  them,  saying:  "My  servants,  Sera- 
phim, Cherubim  and  wheels  (the  names  of  angels  attend- 
ing the  glorious  throne)  shut  your  eyes  so  that  Ishmael, 
my  beloved,  may  not  tremble  before  you."  Metathron 


164 TBEASUBES  OF  TWO  WOELDS. 

soon  came  and  revived  me,  and  stood  me  on  my  feet 
again,  but  I  could  not  sing  the  song  of  glorious  thanks 
before  the  glorious  throne  of  the  King  of  glory,  the 
mightiest  of  the  mighty,  until  I  had  rested  for  an  hour 
to  recover  my  normal  strength.  After  I  had  rested  an 
hour  the  Holy  One,  blessed  be  His  name,  opened  before 
me  the  gates  of  the  Shechina,  the  gates  of  wisdom,  of 
peace,  of  strength,  of  force,  of  oratory,  of  music,  of  holi- 
ness, of  sweetness,  and  my  whole  being  was  enraptured 
by  the  words  of  praise,  and  the  sweet  melodies  of  thanks. 
I  opened  my  mouth  to  sing  praises  unto  the  Almighty, 
before  the  throne  of  glory,  and  I  heard,  above  the  throne, 
responding  voices,  saying:  "Holy,  Holy,  Holy  is  the 
Lord  Zebaoth.  Blessed  be  the  Lord  in  all  the  regions 
of  space." 

SECOND  CHAPTER. 

Rabbi  Ishmael  said:  At  that  hour  the  eagles  from 
the  chariot,  and  the  flaming  wheels,  and  the  fairy  Sera- 
phims  questioned  Metathron  thus:  "Say,  boy,  why 
hast  thou  permitted  one  born  of  woman  to  come  and 
look  into  the  chariot?  Of  what  nationality  is  he,  and 
to  what  tribe  does  he  belong?  What  has  he  done,  and 
what  is  his  character?"  Metathron  replied:  "He  is  an 
Israelite,  of  the  tribe  of  Levy;  the  Holy  One,  blessed  be 
his  name,  has  chosen  this  nation  out  of  the  seventy  ex- 
isting nations.  He  belongs  to  the  sons  of  Aaron,  whom 
the  Lord  crowned  on  Mount  Sinai,  with  the  crown  of 
priesthood,  and  he  is  now  serving  the  Lord  in  the 
Temple."  Then  they  said,  "Surely  he  is  worthy  to  look 
into  the  chariot,  as  it  is  written,  'Hail  the  nation  that  so 
happens  to  him.'  ! 

THIRD  CHAPTER. 

Rabbi  Ishmael,  said :  At  that  hour  I  asked  Meta- 
thron, the  prince  of  the  interior,  what  his  name  was,  and 
he  said  to  me:  "I  am  called  by  seventy  different  names, 
corresponding  with  the  seventy  existing  languages,  all 
meaning  King  of  Kings;  but  my  King  calls  me  'boy.'  ' 


ENOCH  WALKED  WITH  GOD 165 

Kabbi  Ishmael  then  asked:  "Why  do  they  call  thee 
'boy,'  since  thou  art  called  by  the  name  of  thy  Creator, 
and  occupiest  the  most  exalted  position  in  the  celestial 
realms  and  boldest  the  highest  rank?"  He  replied: 
"Because  I  am  Enoch,  the  son  of  Jered,  who  lived  at 
the  time  of  the  flood.  The  men  living  at  that  time  re- 
belled against  the  Lord,  saying  to  Him:  'Go  away  from 
us ;  we  will  not  know  thy  ways. '  Then  the  Lord  took  me 
away  from  the  wicked  generation  that  I  might  be  an 
everlasting  witness  against  them  before  all  generations, 
to  the  end  that  they  shall  not  call  the  Lord  a  tyrant, 
because  he  involved  with  punishment  of  them  their  inno- 
cent wives,  children,  cattle,  flocks  and  fowls.  Therefore 
the  Lord  took  me,  while  alive,  into  heaven  to  be  a  living 
witness  against  them,  and  to  justify  their  punishment 
in  the  eyes  of  all  future  generations.  The  Lord  also  ap- 
pointed me  prince  over  all  the  celestials.  The  angels, 
Aza  and  Azrael,  spoke  ill  of  me  before  the  Lord.  They 
said :  '  Oh  Lord  of  the  universe !  Did  not  the  angels  of 
yore  do  right  when  they  pleaded  with  thee  not  to  create 
man?'  The  Lord  replied  to  them  thus:  'I  created  man 
and  I  shall  bear  the  consequences.'  When  these  two 
celestials  became  aware  of  my  presence  in  heaven,  they 
again  sought  the  Lord  and  asked  what  right  I  had  to 
be  there,  assuming  that  I  was  one  of  those  destroyed  by 
the  flood.  The  Lord  cut  them  short,  by  asking  them  what 
business  they  had  to  meddle  in  His  affairs.  'I  will  that 
he  shall  be  prince  of  the  celestials.'  Then  they  came  to 
me,  saluting  and  bowing,  and  said:  'Hail  to  thee  and 
to  thy  parents,  that  thy  creator  has  favored  thee.'  Be- 
cause I  am  their  junior  in  years  they  call  me  'boy.'  ' 

FOURTH  CHAPTEE. 

Rabbi  Ishmael  continued  to  narrate:  Metathron,  the 
prince  of  the  interior,  said  that  when  the  Lord  was 
ready  to  take  him  from  earth  to  Heaven,  He  sent  Aufiel, 
the  celestial  prince,  who  carried  him  away  from  all 
earthly  surroundings.  The  removal  took  place  in  sight 
of  the  public.  I  was  placed  in  a  chariot  of  fire  drawn 


166 TREASUEES  OF  TWO  WOBLDS. 

by  horses  of  the  same  material,  and  I  was  waited  upon 
by  honorable  servants,  also  composed  of  fire.  The  She- 
china  accompanied  me  in  my  ascent.  During  the  trip, 
and  at  a  distance  of  sixty-five  thousand  million  miles, 
the  celestials  scented  me,  and  began  to  fuss.  They  ex- 
claimed: "What  a  smell  of  earth  floats  up  from  that 
man,  who  is  on  his  way  to  heaven  to  serve  among  the 
celestials."  The  Lord  quieted  them  thus:  "My  serv- 
ants, Cherubim,  Seraphim,  "Wheels,  don't  fret!  The  men 
on  earth  refused  me  and  my  Kingdom,  and  are  idolaters. 
I  have  taken  from  them  my  Shechina  and  also  this  one 
man,  who  is  a  righteous  one."  Thus  was  I  rewarded 
for  being  loyal  to  my  King. 

FIFTH  CHAPTER. 

Rabbi  Ishmael  said :  Metathron,  prince  of  the  interior, 
also  told  me  that  when  the  Holy  One,  blessed  be  His 
name,  saved  him  from  the  flood,  he  was  brought  up  on 
the  wings  of  the  Shechina  to  the  very  summit  of  Heaven, 
named  Ararat.  There  is  the  glorious  throne  of  the  She- 
china, and  the  chariot,  where  legions  of  wrath,  a  regi- 
ment of  Shinanim  (special  angelic  name),  made  up  of 
fire  cherubim;  of  flames  and  wheels;  of  burning  coals 
and  Hashmalim  of  lightning;  of  Seraphim  of  thunder.  I 
was  located  among  all  these  to  attend  the  glorious 
throne. 

SIXTH  CHAPTER. 

Rabbi  Ishmael  said  that  Metathron  added:  "The 
Holy  One,  blessed  be  His  name,  did  more.  He  made  for 
me  a  throne  in  the  shape  of  the  glorious  throne,  and 
spread  over  me  the  curtain  of  light,  grace,  beauty,  and 
lustre,  resembling  the  curtain  spread  over  the  glorious 
throne,  and  placed  my  throne  at  the  door  of  the  seventh 
palace.  Heralds  proclaimed  throughout  all  the  heavens, 
that  Metathron  had  been  created  prince  over  all  the  celes- 
tial princes,  and  over  all  celestials,  with  the  exception 
of  eight  celestials  who  bear  the  title  of  King,  as  does 
their  Lord.  All  communications  with  the  Lord  must  be 


ENOCH  WALKED  WITH  GOD 167 

made  through  Metathron,  and  he  will  announce  all  the 
Lord's  orders,  and  they  must  be  received  from  him  and 
be  obeyed.  The  prince  of  wisdom  and  understanding  will 
teach  him  the  higher  wisdom  and  understanding;  will 
tell  him  the  laws  of  the  above  and  the  beyond.  He  is 
also  appointed  treasurer  over  the  treasuries  in  the  palace 
of  Arabeth,  and  in  the  lofty  heaven." 

SEVENTH  HEAVEN. 

Rabbi  Ishmael  also  learned  from  Metathron,  the  prince 
of  the  interior,  that  he  held  first  place  in  the  regards  of 
the  Lord,  and  that  the  Lord  made  for  him,  to  show  his 
rank,  a  garment  ornamented  with  all  the  various  kinds 
of  light;  and  also  a  royal  crown  studded  with  forty-nine 
precious  stones,  each  as  big  and  as  bright  as  the  wheel 
of  the  sun.  That  the  Lord  placed  the  crown  upon  his 
head  and  called  him  "little  Jehovah"  in  the  presence 
of  his  celestial  family,  as  it  is  written  in  Exodus:  "I 
shall  send  an  angel  in  whom  my  name  is." 

EIGHTH  CHAPTER. 

Rabbi  Ishmael  continued  to  tell  what  he  received  from 
Metathron.  The  latter  declared  that  he  occupied  first 
place  in  the  Lord's  love,  as  evidence  of  which  he  gave 
the  following  incident:  "The  Lord  took  a  pen  of  fire 
between  His  fingers,  and  with  it  wrote  upon  the  crown 
of  my  head  all  the  letters  of  the  alphabet  by  which 
heaven  and  earth  were  made.  By  these  letters  He  made 
rivers,  ocean,  mountains  and  valleys.  By  these  letters 
He  created  sun,  moon,  stars,  thunder,  lightning,  rain, 
snow,  wind,  tempest,  and  every  other  thing  found  in 
the  world.  Each  of  these  letters  shone  with  a  brilliancy 
like  that  of  the  sun." 

NINTH  CHAPTER. 

Rabbi  Ishmael  said  that  Metathron  told  him  also,  as 
follows:  I  saw  the  beauty  of  heaven  when  I  first  sat 
upon  my  throne  at  the  gate  of  the  seventh  heaven. 


168 TBEASUBES  OF  TWO  WOBLDS. 

There  I  judged  all  the  suns  of  the  heavens  by  the  power 
imaprted  to  me  by  the  Holy  One,  blessed  be  His  name. 
While  sitting  in  my  court  on  high,  I  distributed  among 
the  celestials  rank,  honor,  authority.  The  highest  celes- 
tial dignitaries  stood  on  my  right  and  on  my  left,  ready 
to  wait  upon  me.  "When  Elisha  Ben  Abuja,  surnamed 
Acher  (stranger),  come  to  look  into  the  chariot  (mysti- 
cal expression  for  studying  the  higher  laws  of  metaphys- 
ics), and  saw  me,  he  began  to  tremble  in  great  adoration 
of  my  presence.  He  saw  the  celestial  princes  acting  as 
my  servants,  and  cried  out:  "There  are  two  Gods  in 
heaven."  Then  a  voice  from  the  Shechina  was  heard 
saying:  "Ye  will  repent,  except  Acher."  Then  Aufiel, 
the  great  prince,  came  with  a  message  from  space  (the 
Lord)  and  gave  me  sixty  lashes  on  my  back  with  a  fire- 
lash,  and  stood  me  upon  my  feet." 

Compiler's  Remarks. 

The  Talmudical  version  of  the  wandering  of  the  won- 
derful Mahatma,  Elisha  Ben  Abuja,  is  as  follows:  "He 
went  to  look  into  the  mysteries  of  the  chariot  (into  the 
laws  of  motions  and  vibrations).  He  knew  that  in  the 
higher  spheres,  all  but  the  supreme  power  stand  up. 
Not  knowing  that  Metathron's  dignity  permitted  him  to 
sit,  he  drew  a  false  inference  that  there  are  two  supreme 
powers.  Metathron  ought  to  have  stood  up,  and  so  re- 
ceived sixty  fire-lashings  for  his  mistake.  He  failed,  by 
keeping  his  seat,  to  show  Elisha  that  he  was  one  of  the 
subordinate  forces." 

This  tale,  in  nine  chapters,  may  seem  very  strange  to 
us,  but  it  refers  to  truth  of  the  most  profound  character. 
Only  those  deeply  versed  in  mystic  lore  can  comprehend 
its  mystery. 


EDUCATION  AND  TALMUD 169 

EDUCATION  AND  TALMUD. 

A  Culture  Historical  Sketch  of  Educational  Evolution 

Among  the  Ancient  Hebrews  and  Other  Primitive 

Nations  at  Large. 

When  the  battle  of  Kenigratz  was  fought,  ending  with 
a  decisive  victory  for  the  Prussians  over  the  Austrians, 
Herr  Prince  Bismark  spoke  in  flying  winged  words: 
"The  schoolmaster  has  conquered."  Indeed,  that  famous 
battle  was  the  best  illustrator  of  the  great  power  of  edu- 
cation, and  the  Prussian  schoolmaster  has  shown  that  his 
pen  penetrates  deeper  than  the  gunshells  of  the  ignorant 
Austrians.  Even  the  ancients  knew  of  the  great  influen- 
tial power  of  education,  and  the  Jewish  history  has  re- 
corded a  fact,  which  is  equal  to  that  of  Kenigratz,  with 
a  more  illuminating  illustration.  Jerusalem,  so  tells  us 
the  Talmud,  was  besieged  by  the  Romans,  and  the  once 
so  powerful  Hebrew  nation  was  crushed  to  death  by  the 
legions  of  the  Pagans.  While  Vespasian  besieged  the 
City  of  the  Lord,  wherein  civil  war  and  starvation  killed 
more  people  than  the  arrows  of  the  Roman  orders,  a 
humble  Rabbi,  Jochanan  Ben  Sakai  by  name,  knelt  before 
the  great  victorious  Emperor,  praying  for  mercy  for  his 
people.  "What  shall  I  grant  you?"  asked  proudly  the 
crowned  victor  to  the  poor  humiliated  Rabbi.  "Grant 
me,"  replied  the  sage  in  a  low  voice,  "grant  me  the  school 
of  Jabne  and  the  schoolmasters."  The  victor  granted 
him.  Probably  he  never  dreamed  that  from  that  little 
school  the  national  spirit  of  the  Heberws  would  rise  with 
more  vigor,  and  how  could  he  think  of  it  as  it  looked — 
that  the  whole  nation  was  wiped  out  from  the  surface 
of  the  globe.  Jerusalem  was  a  pile  of  debris,  the  people 
in  the  thousands  slaughtered,  killed  or  made  cripples. 
Those  who  escaped  death  were  carried  into  captivity  to 
make  a  show  of  themselves  in  serving  as  living  trophies 
to  the  home  coming  victor  in  his  triumph  march.  Under 
such  circumstances  and  conditions,  the  remnant  of  the 
Jewish  race  was  found  at  the  time  of  the  Destruction, 
so  that  even  the  less  patriot  could  not  even  dream  of  an 
attempt  of  a  restoration.  Yet,  55  years  after  the  Destruc- 


TEEASUBES  OF  TWO  WOELDS. 


tion,  the  national  spirit,  which  was  kept  in  the  little 
school  of  Jabne  rose  with  more  vigor,  and  those  pupils 
of  Rabbi  Akiba,  those  penmen  drilled  by  the  schoolmas- 
ter, have  restored  the  national  pride  to  its  old  glory. 
To  fame  is  known  the  struggle  of  Bar  Kochba  (the  son 
of  the  star)  who  was  proclaimed  King  of  the  Hebrews, 
and  the  coin  he  used  is  still  preserved  in  the  museums, 
as  a  silent  witness  of  the  successful  attempt  and  the  vital 
power  of  the  nation.  Now,  who  did  all  this  marvel,  which 
was  an  impossibility?  Of  course,  the  schoolmaster  from 
Jabne  did  and  the  educator  blew  into  the  dry  bones  of 
Judah  the  breath  of  life,  and  they  were  resurrected  to 
life's  activity  again.  Not  only  is  education  as  a  power 
in  struggle,  it  is  also  a  good  life-preserver,  and  the  rea- 
son for  the  preservation  of  the  Hebrew  race  is  due  to  its 
wonderful  early  developed  education,  as  any  Jew,  no 
matter  of  what  standard  and  occupation,  even  those  from 
Darkest  Russia,  where  99  per  cent  of  the  natives  can 
hardly  sign  their  names,  even  those  Jews  are  able  to  read 
and  write  in  their  own  language.  Looking  upon  the 
greatness  of  America,  we  have  the  best  vivid  picture  of 
the  great  power  of  education,  for  what  has  made  this 
blessed  country  great  in  every  respect  and  aspect  of  life, 
if  not  the  schoolmaster?  Not  only  are  we  the  wealthiest 
nation  on  earth,  we  have  also  outgeneraled  the  old  coun- 
try in  the  progressive  march  of  civilization,  and  accord- 
ingly, we  have  changed  positions  to  the  astonishment  of 
all  the  nations.  Instead  of  being  the  rearguard,  we  are 
now  marching  as  the  pioneers  of  culture,  and  we  lead 
the  advancing  march  of  progress.  Al  that  is  due  to  our 
education.  The  old.  powers  have  a  standing  army  of  half 
a  million  soldiers,  whose  only  knowledge  is  how  to  handle 
a  gun,  while  we  maintain  an  army  of  peace,  composed  of 
four  hundred  thousand  schoolmasters,  who  rear  our  chil- 
dren and  drill  their  brains.  The  old  continental  powers 
have  gun-bearers  in  reserve,  while  we  have  an  army  in 
the  reserve  in  the  shape  of  the  night  school  teachers, 
whose  work  is  to  educate  those  unfortunate  foreigners 
from  whom  the  light  of  civilization  was  kept  under  the 
bushel.  Our  educational  system  is  the  best  bond  for  the 


EDUCATION  AND  TALMUD 171 

eternal  greatness  of  our  great  and  blessed  country.  The 
American  schoolmaster  may  reflect,  while  sitting  at  the 
foot  of  "Washington 's  monument,  upon  the  educational 
system  of  the  ancient  Hebrews  two  thousand  years  ago, 
to  find  out  that  it  runs  in  a  wonderful  parallel  with  his 
own  of  the  19th  century.  To  the  observers  of  marching 
civilization,  it  will  be  of  great  historical  value  to  know 
the  educational  system  of  the  Hebrews,  whom  Mohammed 
styled  "Rigel  II  Kitab,"  "the  people  of  writing." 

PRIMITIVE    EDUCATION    AMONG    THE    VARIOUS 
NATIONS. 

FIRST  CHAPTER. 

The  Chaldeans. 

Among  the  cultured  nations  of  the  ancients,  the  first 
in  rank  were  the  Chaldeans,  whom  we  may  style  "the 
educators  of  the  world."  There  was  hardly  a  branch  of 
science  wherein  they  did  not  prove  themselves  as  the 
masters,  and  their  hands  have  shuffled  the  cards  of  his- 
tory. In  the  divine  arts,  in  music  and  in  painting,  they 
were  far  ahead  of  the  cultured  sons  of  Hellas.  The 
first  symphony  was  sung  by  the  Chaldeans,  the  Greeks 
learned  from  them  when  they  invaded  the  country  under 
Alexander  the  Great.  The  ancient  Jewish  music  used 
by  the  singers  in  the  Temple  are  all  termed  in  their 
original  Chaldean  names.  A  proof  that  the  Hebrews 
learned  and  adopted  the  Chaldean  musical  Alpha  Beth, 
as  they  adopted  from  them  other  useful  things  pertaining 
to  culture  and  civilization.  In  making  or  reproducing 
pictures  they  reached  in  that  line  the  highest  standard 
of  perfection.  Two  prophets  give  evidence  of  their  skill 
in  that  fine  and  divine  art;  one  describes  their  painted 
pictures  on  the  walls,  engraved  with  an  oily  color;  the 
other  calls  their  country  "the  land  of  sculptured  images, 
upon  which  they  are  proud."  In  architecture  and  engi- 
neering they  surpassed  the  Egyptians,  and  the  fabulous 
Tower  of  Babel  was  built  ere  the  cornerstone  was  laid 
to  any  of  the  pyramids.  Jewish  legends  tell  us  that  they 


172  TREASURES  OF  TWO  WOBLDS. 

built  that  tower  in  order  to  produce  rain  by  order  of 
beating  its  roof  with  hammers  to  ribrate  the  air.  That 
is  another  evidence  of  their  far  advanced  science  and 
culture.  Their  canals  and  artificial  waterways  have  long 
been  the  astonished  marvel  of  the  historians.  In  astron- 
omy their  fame  in  that  truthful  science,  which  requires 
the  knowledge  of  mathematics,  is  still  renowned.  They 
were  the  first  who  looked  on  high,  drawing  the  first 
map  of  our  solar  system,  dividing  the  planets  in  the 
Zodiac.  The  art  of  Calendaring,  for  which  the  ancient 
Hebrews  were  renowned,  so  that  in  a  dispute  with  Koman 
astronomers  the  former  claimed  that  the  sun  is  stable, 
while  the  planets  are  revolving  round  the  fireball,  the 
sun,  which  argument  the  latter  refused  to  accept.  That 
art  of  astronomy  and  calendaring  the  Hebrews  learned 
and  adopted  that  from  the  Chaldeans,  as  the  Jewish 
names  for  the  months  and  planets  are  Chaldean  terms. 
This  tells  us  plainly  in  what  school  the  Hebrews  were 
taught  of  that.  In  religion  they  showed  themselves  far 
superior  than  even  the  Hebrews,  as  it  was,  so  to  say, 
pure  and  simple,  so  that  there  could  not  be  a  conflict  be- 
tween common  sense  and  feelings.  They  approached  the 
altars  in  their  worship  houses  with  silent  salutation  and 
venerating  bows.  Prayers  and  music  were  the  offerings, 
not  animal  or  other  kindred  sacrifices,  as  it  is  so  plainly 
illustrated  at  the  dedication  of  the  great  image  of  King 
Nebuchadnezzar  at  the  plain  of  Dura.  Those  who  under- 
stood to  read  the  Bible  between  the  lines  will  find  out  that 
Jehovah  was  known  to  the  Cahldeans  and  worshiped  ere 
he  revealed  himself  to  Moses  at  the  burning  bush,  and 
Nimrod  was  a  mighty  hunter  before  Jehovah,  and  Jeho- 
vah calls  the  King  Nebuchadnezzar  through  the  mouth- 
piece of  the  prophets  "my  servant."  It  is  probable  that 
Abraham,  who  left  Ur  in  Chaldea  for  Palestine,  was 
forced  to  flee,  as  he  was  persecuted  by  the  Jehovists. 
(By  all  the  patriarchs  the  name  of  Elohim,  which  means 
two  in  one,  is  mentioned  until  Moses,  who  restored  the 
ancient  Jehovistic  cult  of  the  Chaldeans.)  The  name 
Chaldean  means  a  wise  man,  and  in  the  scripture  it  has 
the  same  meaning,  where  they  are  often  termed,  "the 


PRIMITIVE  EDUCATION         173 

sages  of  the  East."  Such  an  achievement  is  impossible 
without  the  power  of  a  regular  working  system  of  educa- 
tion. Indeed,  legend,  which  is  the  best  informer,  where 
history  can  not  tell,  points  out  in  that  direction.  There 
is  a  written  Jewish  folk  lore,  which  tells  us  that  Abra- 
ham was  as  a  boy  a  pupil  in  the  schools  of  Shem  and 
Eber.  Of  course  we  have  no  historical  proof  to  confirm 
that  legendary  statement,  still  there  is  a  clear  passage  in 
the  Scripture  which  plainly  indicates  to  some  educational 
progress,  when  King  Nebuchadnezzar  orders  that  child- 
ren of  the  captive  Hebrews  shall  be  selected,  being  with- 
out any  physical  fault,  good  looking,  smart,  and  to  teach 
to  write  (in  the  text,  the  book),  the  language  of  the 
Chaldeans.  Beside  that  record  how  is  it  that  the  He- 
brews, who  were  in  Egypt  400  years,  have  not  carried 
with  them  a  single  thought  of  the  land,  not  even  a  word, 
with  the  exception  of  one,  is  to  be  found  in  the  whole 
Scripture,  while  whole  sentences  in  Chaldean  are  to  be 
found  galore?  Nay,  more,  during  the  stay  of  the  seventy 
years  among  the  Chaldeans,  they  seemed  to  have  been 
perfectly  nationalized  and  the  big  volumes  of  the  Tal- 
mud are  treasures  of  Chaldean  science  and  liteartrue  un- 
der the  guise  of  Hebrew  religion.  To  explain  that  phe- 
nomena we  must  think  the  one  or  the  other  way;  either 
was  there  a  law  compelling  everybody  to  read  and  to 
write,  or  the  government  indirectly  offered  opportunities 
even  to  strangers  to  educate  themselves  as  our  enlight- 
ened government  of  America  offers  to  the  foreigners  in 
the  night  schools.  At  all  events,  there  was  an  educa- 
tional suffrage,  and  to  it  is  due  all  the  phenomena  we 
bewonder  on  the  Chaldeans.  The  reasons  for  the  early 
development  of  education  can  be  given  as  follows :  First, 
the  nation  was  not  divided  into  classes  and  castes  (except 
in  the  branches  of  science  as  Chartumim,  readers  of 
hieroglyphs,  Ashopim,  secret  readers,  Mechashphim,  ma- 
gicians, Nashim,  astrologers).  The  absence  of  castes,  has 
not  forced  education  to  be  monopolized  like  by  the  other 
nations.  Second,  their  Jehovisttic  cult  with  its  fatalistic 
view,  that  the  fate  of  man  is  written  in  the  stars,  hence 
if  the  horoscope  told  that  the  child  even  of  a  beggar  will 


174 TREASURES  OF  TWO  WOBLPS. 

be  once  a  prophet,  a  sage,  he  was  reared  and  brought  up 
accordingly.  Third,  the  simplicity  of  their  quadrat  let- 
ters with  perfected  punctuations  and  vowels,  has  enabled 
everybody  to  learn  easy  and  it  became  to  a  common  ex- 
change of  thoughts.  Even  the  Hebrews  after  their  re- 
turn from  the  exile,  adopted  their  Alpha  Beth  with  all 
its  grammar  and  rules.  It  is  a  pity  that  we  have  no  rec- 
ords, but  I  think  if  we  scratch  up  the  skin  of  a  Hebrew 
we  will  find  a  Chaldean,  and  the  whole  Rabbinical  reli- 
gion is  only  a  modified  second  edition  of  Chaldean  laws 
and  lores.  The  only  direct  living  proof  still  bearing  tes- 
timony to  the  educative  power  of  the  Chaldeans,  are  their 
offsprings,  the  Nestorians.  Those  Christians,  the  few  liv- 
ing descendants  of  the  Chaldeans,  are  superior  even  to 
the  Armenians,  not  to  speak  to  the  wild  Kurds  among 
whom  they  live. 

CHAPTER  TWO. 

THE  HEBREWS. 

Under  the  Hebrews,  I  do  not  mean  those  Jews  who 
claim  to  be  the  children  of  Abraham,  Isaac  and  Jacob, 
for  there  were  Hebrews  in  the  land  of  Canaan  long  before 
Abraham  was  born.  Joseph  tells  in  prison  his  tale  of 
woe;  that  he  was  stolen  from  the  land  of  the  Hebrews. 
As  Joseph  was  the  third  generation  to  the  first  Patri- 
arch, who,  like  his  son,  was  not  blessed  with  lots  of  off- 
spring, then  he  could  not  have  alluded  to  the  farm  where 
Jacob  lived  with  his  few  souls  to  call  it  the  land  of  the 
Hebrews.  Even  the  prophet  mentions  twice  to  the  He- 
brews, that  their  father  was  an  Emorite  and  their  mother 
a  Hittite  (while  Abraham  and  Sarah  both  were  Chal- 
deans). Those  Hebrews  had  another  language  than 
Abraham,  and  other  customs  and  religious  views  than 
those  prevailed  in  the  mother  land  of  the  Patriarch. 
Abraham,  when  he  mixed  up  with  those  Hebrews,  was 
an  undecided  believer,  so  to  say,  a  jumper  from  the  pure 
Chaldean  monotheistic  religion  of  Jehovah,  to  the  dual 
cult  of  Elohim,  which  was  the  original  religion  of  the 
Hebrews.  The  confused  mixup  of  views  became  a  mat- 


THE  HEBREWS  175 


ter  of  grave  concern  since  Abraham  became  their  leader 
and  Patriarch.  That  confusion  of  views  runs  like  a 
thread  through  the  whole  Jewish  history.  The  Hebrews, 
like  most  of  the  Semites,  had  no  classes  or  castes,  which 
is  very  favorable  to  educational  suffrage,  but  they  lacked 
the  ability  of  centralizing  their  national  power  like  the 
Chaldeans,  and  they  were  divided  and  ruled  by  family 
patriarchs  and  tribal  sheiks.  The  father  of  the  house  was 
the  ruler  endowed  wth  power  over  life  and 'death  in  his 
home,  as  the  patriarch  over  the  family,  and  the  latter 
as  the  Sheik  over  the  whole  tribe.  The  father  was  the 
educator  of  his  son,  consequently,  when  the  father  was 
an  ignorant  man,  his  son  was  obliged  to  live  up  to  his 
father's  standard,  as  there  was  nobody  to  educate  him. 
Another  stumbling  block  to  education  was  the  birth-right, 
and  the  privilege  enjoyed  by  the  first  born  son  among  the 
Hebrews,  so  the  able  minded  children  were  neglected  for 
the  sake  of  the  weak  minded  first  born  son,  to  whom  edu- 
cation was  of  no  use.  In  the  history  of  the  Patriarchs 
we  notice  such  educational  actions  and  their  saddest  con- 
sequences. Often,  the  mother,  when  she  felt  a  love  to 
one  of  her  children  and  was  of  an  able  mind,  she  took 
to  educate,  as  we  often  read  in  the  history  of  the  early 
Patriarchs.  In  such  a  case  moral  and  domestic  educa- 
tion was  better  implanted  in  the  heart  of  the  child,  as 
women  are  as  a  rule  better  educators  than  men.  Poor 
as  their  method  was,  poorer  were  the  subjects  in  which 
they  were  reared  and  educated.  A  fabulous  narrow  view 
of  the  ruling  forces,  some  duties  towards  parent,  few  of 
the  folk  lore  and  tales,  those  were  all  on  the  programme 
of  primitive  Hebraic  education.  In  addition  to  religious 
new  views  and  customs  imported  by  Abraham  from  the 
Chaldeans  into  the  land  of  the  Hebrews  to  start  confu- 
sion, he  also  brought  with  him  the  letters  of  his  native 
land,  the  plain  quadrat  Alpha  Beth.  The  Patriarch  ac- 
quired soon  the  simple  language  of  the  Hebrews  (the 
language  of  the  Scripture),  but  he  could  not  find  their 
writings  (the  ancient  letters  of  the  Hebrews,  still  used  by 
the  Samaritans  and  on  old  Jewish  coins),  which  is  half 
hieroglyphic  and  half  of  a  zig-zag  outline.  So  it  came 


176 TREASURES  OF  TWO  WORLDS. 

to  pass  that  the  minority,  who  were  the  offsprings  of  the 
Chaldean  Patriarch,  were  brought  up  in  the  easy-going 
Chaldean  writing,  while  those  of  the  Hebrews  were 
taught  in  their  old  imperfect  native  Alpha  Beth.  When 
the  Patriarch  migrated  to  Egypt  and  with  him  those 
Hebrews  whose  Sheik  he  was,  owing  to  their  isolated 
position  in  that  Hermit  kingdom,  the  division  and  confu- 
sion still  lasted  and  their  education  ran  on  the  same 
schedule  of  the  primitive  timetable  until  the  time  of 
Moses. 

THIRD  CHAPTER. 

THE  EGYPTIANS. 

The  Egyptians  had  not  an  inborn  national  culture, 
hence  it  was  a  monopoly  in  the  hands  of  the  priests,  and 
the  blessing  of  education,  like  all  foreign  imported  arti- 
cles, could  not  be  enjoyed  by  the  poorer  classes.  Despite 
the  ten  thousands  of  mummified  cats,  which  are  claimed 
by  our  learned  men  as  evidence  of  their  high  reached 
civilization,  I  declare  that  they  were  only  amateurs  in 
culture.  There  is  a  land  bordering  on  Egypt  known 
under  the  name  of  Ethiopia,  which  includes  the  part  of 
the  famous  Soudan  too.  There  was  once  flying  the  stand- 
ard of  civilization,  and  according  to  the  records  preserved 
in  the  Talmud,  and  from  Biblical  sources,  we  can  see  what 
a  high  cultured  people  lived  once  in  Darkest  Africa.  The 
art  of  hieroglyphs  was  imported  into  the  land  of  the  Nile 
from  Chartum,  hence  the  hieroglyphists  were  called 
Chartumim.  That  sounds  better  than  the  view  of  the  ten 
thousands  mummified  cats  and  kings.  As  a  strange  cul- 
ture, not  sprung  up  from  the  people,  hence  it  was  enjoyed 
only  by  the  higher  castes  of  the  priests.  The  variety  of 
classes  and  castes  prevented  the  education  to  penetrate 
into  the  heart  of  the  people,  the  nation  at  large  to  rear 
and  cultivate  a  national  unity,  which  is  the  only  security 
for  a  nation's  strength  and  prosperity.  The  son  of  the 
priest  was  doomed  to  be  a  priest,  no  matter  if  his  mind 
could  comprehend  the  mystic  symbols  of  the  systemless 
style  of  the  hieroglyphs  or  not.  The  children  of  the  sol- 


THE  EGYPTIANS  177 


diers  were  forced  to  do  the  fightings  all  their  life  from 
generation  to  generation.  The  offsprings  of  the  working- 
men  were  by  law  requested  to  live  up  their  times  in  the 
line  of  work  each  according  to  his  guild  and  union, 
following  in  the  imprint  left  by  their  departed  sires. 
Even  the  thieves  formed  a  class,  a  registered  caste,  and 
their  children  had  no  other  way  than  to  live  up  to  the 
profession  of  their  fathers  from  generation  to  generation. 
Under  such  a  ridiculous  caste  system  education  was  un- 
known, and  the  few  hieroglyphists  had  their  little  knowl- 
edge inherited  as  their  cats  and  pigs,  as  it  was  a  merely 
handing  down  from  father  to  son.  Again,  those  geniuses 
who  were  born  to  ordinary  parents  were  condemned  to 
die  as  ignorant  and  undeveloped  beings.  No  wonder  that 
they  were  at  their  times  the  target  to  jesters  and  mock- 
ers. No  wonder  that  the  Hebrews  in  spite  of  their  stay- 
ing there  for  four  centuries,  could  not  absorb  a  single 
habit  or  thought  of  them.  No  wonder  that  there  was  not 
a  national  union,  as  each  caste  was  a  stranger  to  the 
other  as  black  to  white.  No  wonder  that  we  dug  out  so 
many  mummified  cats,  the  only  inheritance  left  to  the 
world  by  uneducated  people. 

CHAPTER  FOUR. 

THE  GREEK. 

The  Greek  possessed  a  national  culture  with  an  original 
civilization,  framed  with  the  progressive  thoughts  of 
other  nations.  Their  religion  was  the  religion  of  a  smil- 
ing, idealistic  beauty  answering  the  sensual  emotions, 
and  rousing  the  sentimental  feelings  to  highest  pitch  of  in- 
spiration. But  with  all  the  advantages  of  good  govern- 
ment and  an  inspiring  literature,  they  lacked  the  best 
medium  which  could  have  made  them  great  forever,  and 
that  was  education.  They  had  an  Aristotle,  but  not  a 
school  boy.  They  had  philosophical  schools,  but  no  sys- 
tem of  education.  Plato  in  making  the  plan  for  his 
idealistic  republic,  had  in  mind  to  place  the  education 
in  the  hands  of  the  republic.  He  was  the  only  philoso- 
pher who  felt  the  real  want  of  his  people,  and  that  was 


178 TBEASURES  OF  TWO  WORLDS. 

the  want  and  need  of  education.  Sparter  tried  to  estab- 
lish an  educational  system  under  the  care  of  its  republic, 
but  it  did  not  amount  to  anything,  as  the  sole  aim  was 
to  train  and  drill  up  a  republic  of  soldiers.  The  conse- 
quences of  the  lack  of  education  was  very  fatal  for 
Hellas.  Besides  the  everlasting  fightings  among  them- 
selves which  is  proverbial — "When  Greek  meets  Greek, 
there  is  the  tug  of  war" — they  could  not  maintain  their 
independence,  and  fell  a  prey  to  the  mighty  Rome,  the 
mistress  of  the  world.  What  has  the  so  much  talked  of 
Greek  culture  left  behind  it?  Nothing  except  a  few 
busts  of  the  handless  Venus  and  the  fame  of  only  seven 
wise  men,  who  are  witness  that  the  whole  nation  with 
mighty  tribes  remained  fools  during  so  many  centuries. 
The  speculative  philosophy  of  an  Aristotle  is  not  worth 
a  bit,  comparing  it  to  the  scientific  facts  brought  to 
light  of  the  sages  of  the  Chaldeans.  The  sons  of  Heilas, 
whose  religion  for  its  charm  sake,  was  adopted  by  other 
nations.  Those  people,  who  sucked  in  the  religion  with 
their  mothers'  milk,  exchanged  the  gaiety  of  it  for  the 
meditative  religion  of  Christianity,  whose  worship  con- 
sist in  prayer  and  fasting,  not  in  the  wine  cup  and  sensual 
satsfaction,  a  religion  which  even  the  reasoning  Romans 
resisted  so  long.  How  can  we  explain  this  unnatural 
phenomena?  Paulus  took  them  by  surprise  and  they 
were  taken  in,  not  by  the  grand  apostle,  the  miracle  work- 
er, but  by  the  Jewish  boy,  who  as  a  child,  was  com- 
pelled to  visit  the  public  school,  then  as  a  boy  sat  in  the 
college  at  the  foot  of  Rabon  Gamliel,  and  the  Olympian 
Gods  and  Godesses  fled  for  Paulus  the  educated. 

CHAPTER  FIVE. 

THE  ROMANS. 

The  reasoning  Romans  had  no  talent  whatever  in  pro- 
ducing any  originality.  Their  religion,  cult,  custom, 
manners,  were  all  borrowed,  adopted,  absorbed  from 
other  nations.  They  were  born  prize  fighters,  yet  they 
had  one  good  quality,  the  love  for  system  and  order,  a 
quality  which  makes  up  the  education.  Indeed,  there 


THE  ROMANS  179 


were  more  Greek  mentors  in  Rome  than  teachers  in  Ath- 
ens, there  were  less  ignorant  soldiers  in  Caesar's  legion 
than  in  Alexander's  famous  phalanx.  To  be  a  Roman, 
and  free,  was  enough  to  give  the  privilege  to  all  his  as- 
pirations and  ambition  regardless  of  what  it  was.  But 
as  Rome  was  always  busy  to  maintain  her  possession  in 
all  the  four  corners  of  the  world,  she  cared  more  to  bring 
up  her  children  in  the  arena  than  in  a  school,  and  the 
educational  department  was  a  private  undertaking.  Still 
there  was  some  sort  of  education,  and  under  Christianity 
Rome  became  the  real  educator  of  the  world,  and  Italy's 
colleges  and  schools  in  the  beginning  of  the  middle  ages 
were  renown  to  fame. 

CHAPTER  SIX. 
THE  NORSEMEN. 

Along  both  sides  of  the  straits  of  the  Baltic,  there  lived 
once  a  nation  since  the  creation,  known  by  the  name  the 
"Norsemen."  That  great  Teutonic  race  was  the  only 
one  who  became  the  tutor  of  Europe,  demonstrating  the 
power  of  education.  In  character,  every  inch  of  them  a 
whole  chivalrous  knight,  and  in  valor  they  had  no  rivals. 
Their  tribes  routed  the  Romans  by  land  under  the  lead- 
ership of  Herman,  while  their  kinsmen,  the  Danes,  raided 
the  isles  of  the  Britons,  the  mighty  fortress  of  the  Ro- 
mans. The  Danes  were  a  seafaring  nation  and  they  ruled 
the  waves  from  ocean  to  ocean  and  long  ere  a  Columbus 
discovered  our  blessed  country,  the  Norsemen  had  al- 
ready won  their  far  advanced  post.  Their  religion  was 
in  some  respects  the  same  as  that  of  the  Greek,  but  with 
a  more  serious  aspect.  Their  Odin  (the  same  as  in  He- 
brew and  Chaldean  Adon,  which  means  the  Lord)  was 
not  of  the  brutish  character  of  a  Jupiter,  who  kills  his 
own  chilrden.  Their  Odin  was  as  Carlyle  says,  "a  man, 
a  teacher,  who  invented  the  Runes,  the  Scandinavian 
Alpha  Beth."  Their  Valkyrs  were  not  of  the  type  of  a 
demoralized  demi-goddess  as  Venus.  Their  Valkyrs  were 
brave  maidens,  with  the  spear  of  defense  in  one  hand 
and  the  shield  of  moral  in  the  other.  Their  Gambrinus 


180 TREASUBES  OF  TWO  WOBLDS. 

was  not  of  a  riotous  character  as  the  Bacchus  of  the 
Greek.  He  was  social  and  amiable,  a  trait  still  visible 
by  the  offsprings  of  the  Norsemen,  when  they  gather 
round  the  cup.  Their  Runes  were  not  like  the  other  na- 
tions, imitation,  or  a  modified  Alpha  Beth  after  the  model 
of  the  Phenicians.  Their  Kunes  were  the  letters  of  their 
Alpha  Beth  bearing  upon  the  stamp  of  native  self-culture. 
Odin,  the  teacher  and  inventor  of  those  Runes,  appeared 
in  his  role  among  the  Norsemen  seventy  years  B.  C.  The 
simplicity  of  form  of  those  Runes  and  the  ethics  of  the 
Norse  lore  as  embodied  in  the  Eddor,  the  Scripture  of 
the  Norsemen,  led  me  to  suspect  that  that  great  Odin  was 
a  Chaldean  cast  off  on  the  shores  of  Scandinavia  to  be- 
come the  great  educator  of  that  noble  race.  No  writ- 
ten records  have  been  preserved  to  tell  of  their  educa- 
tional work,  but  they  have  left  living  samples  and  by 
the  deeds  of  those  offsprings  from  the  loins  of  the  Norse- 
men, we  see  the  consequence  of  their  educative  ability. 
As  Odin  was  the  inventor  of  the  Runes,  which  was  the 
best  medium  to  educate  with,  so  he,  according  to  the 
Norse  lore,  was  the  inventor  of  poetry.  Indeed,  the 
legend  is  only  foreshadowing  who  were  the  people  fol- 
lowing in  Odin's  footpath  in  the  shape  of  educators. 
They  were  the  Scandinavians,  the  Scalds,  the  Bards,  the 
Germans,  the  Minne  Singers,  whose  sweet  melodies  are 
re-echoing  still  through  the  great  German  Empire.  Those 
poet  singers  have  with  their  songs  educated  the  children 
of  the  mighty  in  their  castles  as  well  as  those  of  the  peas- 
ants in  the  inn  by  the  cup  of  wine  of  the  Golden  Rhine. 
Through  such  medium  of  poetry,  and  through  those  edu- 
cators, the  knowledge  required  was  distributed  alike. 
That  way  of  education  was  the  way  of  the  noble  Norse- 
men, whom  some  historians  delight  to  style  as  ignorant! 
Of  course,  those  historians  are  Christians.  Fortunately 
divine  Providence  has  preserved  their  deeds,  through 
which  we  will  know  them  better. 


THE  ICELANDEB  181 


CHAPTER  SEVEN. 

THE  ICELANDER. 

Cut  off  from  the  world,  isolated  from  modern  civiliza- 
tion, there  lies  the  famous  but  unknown  island  of  Iceland 
surrounded  by  rolling,  roaring  waves.  The  Icelanders 
are  the  offsprings  of  those  Norsemen,  whom  an  ill  wind 
has  thrown  upon  that  far  off  island  in  one  of  their  dar- 
ing rides  upon  Neptune's  horseback — the  waves — many 
centuries,  about  fourteen  hundred  years,  ago.  The  island 
is  a  Danish  possession,  yet  the  people  enjoyed  a  thousand 
years'  old  constitution  of  personal  liberty  and  freedom, 
given  at  a  time  when  Europe  had  no  conception  what  lib- 
erty is.  The  isolation  from  the  outside  world  has  helped 
them  to  preserve  the  manners,  ways,  and  customs  of  their 
noble  sires,  the  Norsemen.  In  spite  of  that  they  are 
Christians,  and  good  ones,  too,  still  the  spirit  of  Odin, 
the  teacher  and  educator,  is  felt  along  with  the  half 
spirit  of  the  Christian  Trinity.  There  is  hardly  a  nation 
on  the  whole  surface  of  the  globe  which  can  boast  of  a 
rich  literature  as  those  Icelanders.  A  thousand  years' 
old  literature  full  of  poetic  beauty,  uplifted  with  a  spirit 
of  Norsemen  nobility,  expressed  in  the  sturdy  yet  urbane 
language  of  the  Norsemen,  which  is  still  spoken  there 
and  known  as  the  "Icelandic."  That  is  the  fruit  of  the 
great  educator,  Odin,  who  planted  in  the  hearts  of  those 
Norsemen  the  seed  of  education,  and  that  is  the  result 
of  those  tramping  teachers,  the  Scalds,  the  Minne  Sing- 
ers, who  continued  the  educational  work  of  that  great 
master  Odin.  Among  the  72,995  people  of  that  cast  off 
island,  who  inhabit  that  island,  you  can  not  find  a  man, 
woman,  or  child,  who  is  not  able  to  read  and  write.  They 
have  more  authors,  and  good  ones,  than  the  Russian  Czar 
has  officers  in  his  army.  There  is  hardly  a  nation,  with 
the  exception  of  the  Hebrews,  who  can  show  a  thousand 
years'  old  code  of  educational  laws  as  those  Icelanders. 
The  educational  laws  are  old  as  Odin's  name  and  are  en- 
forced with  the  most  rigid  vigor.  The  most  striking  re- 
semblance of  their  educational  laws  to  those  of  the  He- 


182 TREASURES  OF  TWO  WORLDS. 

brews  and  Talmud,  will  solve  a  great  problem  of  queer 
history.  For  instance :  The  law  binds  the  father  to  edu- 
cate his  child;  if  he  dies,  the  law  throws  that  responsi- 
bility upon  the  shoulders  of  his  next  neighbor  and  the 
minister  of  the  parish.  That  Icelandic  law,  the  inherit- 
ance of  Odin,  is  a  remarkable  clipping  from  educational 
law  of  the  Talmud  of  the  Hebrews,  who  have  probably 
copied  it  from  the  original  code  of  education  by  the  Chal- 
deans. The  preservation  of  the  Norsemen  and  the  He- 
brews, as  it  is  seen,  is  mainly  due  to  the  power  of  edu- 
cation. In  the  course  of  our  sketch  of  educational  evolu- 
tion we  will  show  the  great  role  Chaldean  education 
played  in  the  legislation  of  Moses  and  the  Talmud  as  well 
as  in  the  Odin  cult;  to  give  them  the  deserved  palm  of 
honor,  as  is  styled  the  Chaldeans,  "The  Educators  of  the 
World." 

IN  THE  SCHOOL  OF  THE  CAPTORS. 

Dr.  Karpeles,  the  present  famous  Jewish  historian,  is 
surprised  how  the  Jews,  who  were  ignorant  heathens 
when  they  were  led  into  captivity,  came  out  as  learned 
sages  after  a  short  stay  there.  To  me  it  is  no  surprise, 
as  it  is  probable  that  they  were  compelled  to  be  edu- 
cated by  their  captors  or  they  were  so  impressed  with 
the  educational  institution  of  the  country  that  they  were 
indirectly  forced  into  it,  as  the  square  Aramaic-Chaldeo 
Alpha  Beth  was  the  best  medium  to  reach  it.  From 
tablets  preserved  at  the  British  museum,  to  which  my 
attention  was  called  by  Dr.  Cyrus  Adler  from  the  Smith- 
sonian Institution,  we  can  gather  that  the  Chaldeans  had 
to  a  certain  extent  a  regular  system  of  education  assum- 
ing the  form  of  educational  suffrage.  There  is  a  tablet, 
which  we  may  call  the  exercise  lesson  of  some  Babylonian 
lad  at  the  age  of  Nebuchadnezzar,  consisting  of  a  list 
of  the  kings  belonging  to  the  early  dynasties,  which  he 
had  to  learn  by  heart.  The  fragment  of  an  old  primitive 
folk  tale,  which  once  formed  a  part  of  the  first  reader  of 
a  lesson  book  for  the  nursery  shows  that  the  training  of 
the  child  began  at  the  age  of  six.  The  story  of  it  is  that 
of  a  foundling  who  was  picked  up  in  the  streets  and 


IN  THE  SCHOOL  OF  THE  CAPTOBS 183 

taken  from  the  mouths  of  the  dogs  and  ravens  to  be 
adopted  by  the  king  as  his  own  son.  The  vast  libraries, 
for  which  Babylon  was  famous,  being  open  to  the  public, 
which  were  placed  in  the  temples  by  order  of  the  kings, 
goes  to  prove  how  the  Chaldeans  were  educated  by  con- 
trol of  the  government.  As  a  proof  of  educational  suf- 
frage, we  must  mention  that  one  of  the  librarians  was 
the  son  of  "an  irrigator,"  a  child  of  an  unskilled  laborer. 
This  is  a  proof  how  to  what  an  extent  education  was 
spread  among  the  Chaldeans.  No  wonder  that  the  He- 
brews became  enlightened  in  the  land  of  their  captors, 
which  was  their  school  of  education.  The  Talmud  says 
that  the  Jews  brought  from  Babylon  the  names  of  the 
angels  as  well  as  the  names  of  the  months.  Under  the 
former  we  understand  the  religious  views,  while  under 
the  latter  the  astronomical  science  of  calendation.  In 
addition,  they  adopted  the  Aramaic-Chaldeo  Alpha  Beth, 
with  its  square  letters,  and  probably  have  nationalized 
the  educational  system  of  the  Chaldeans,  with  many  modi- 
fications of  progression  according  to  the  demands  of  times 
and  circumstances. 

Educational  Reforms  of  the   Great  S7nod  Under  Ezra 
the  Scribe. 

Ezra,  the  Scribe,  or  as  he  is  called  by  the  Persian  King 
Artaxerxas,  "the  Scribe  of  the  Law,"  has  on  the  return 
from  exile,  called  a  congress  of  restoration  known  by  the 
name  of  "the  Great  Synod."  The  body  was  composed  of 
120  members,  among  them  prominent  prophets  as  Mala- 
chi,  Chagi  and  Zacharias,  in  order  to  show  to  the  people 
at  large  the  unbroken  chain  of  tradition  from  Moses  to 
the  Elders,  from  the  Elders  to  the  Prophets,  and  from 
the  Prophets  to  the  Great  Synod.  Ezra's  aim  in  calling 
that  famous  congress  was  to  promote  a  universal  educa- 
tion, as  the  book  says  of  him,  that  Ezra  has  prepared  his 
heart  to  explain  the  law  of  Jehovah  and  to  teach  in  Israel 
law  and  justice.  The  first  thing  that  body  did  was  the 
revision  of  the  Bible  in  accordance  with  the  Jehovistic 
tradition,  and  many  a  book  has  experienced  an  altera- 


184 TBEASUBES  OF  TWO  WOELDS. 

tion,  while  some  were  excluded  from  the  Canon  entirely. 
The  next  step  was  of  great  educational  importance, 
namely,  the  adoption  of  the  Chaldean  Alpha  Beth,  and 
the  adding  of  the  five  letters  M,  N,  Z,  P,  H,  who  served 
the  purpose  to  be  written  at  the  end  of  the  words.  The 
restoration  of  the  Chaldean  well  regulated  and  easy  read 
Alpha  Beth  was  of  far  reaching  beneficial  consequence 
of  educational  development  among  the  people,  so  that  the 
Talmud  glorifies  Ezra  equal  with  Moses,  being  worthy 
that  the  law  should  have  been  given  through  him.  The 
grateful  Talmud  also  acknowledges  the  merit  of  the  great 
Synod,  in  saying  that  they  restored  the  crown  to  its  an- 
cient glory.  By  weaving  a  traditional  sacred  weaving 
around  the  art  of  writing  declaring  that  the  art  of  writ- 
ing and  of  engraving  was  created  on  the  last  day  of  the 
Creation  on  Friday  at  twilight,  they  gave  an  air  of  divin- 
ity to  that  science,  uplifting  it  to  the  highest  standard 
of  spirituality,  marking  by  it  the  divine  man  from  the 
lower  human  being.  By  declaring  human  authority  su- 
perior to  the  law,  they  have  removed  the  dead  letter, 
which  was  a  stumbling  block  to  progression,  and  enabled 
the  authorities  to  act  according  to  the  requirements  of 
times  and  circumstances.  Kevising  the  Bible,  declaring 
only  24  books  of  early  inspiration,  and  shutting  out  the 
rest  from  the  Canon,  as  "outside  books"  (Apockriphas), 
they  opened  the  gates  of  knowledge  ajar  to  every  one, 
requiring  only  his  scientific  skill  instead  of  a  prophetic 
miracle.  By  breaking  the  power  of  the  priestly  caste, 
in  taking  away  from  their  hands  the  judicial  as  well 
as  the  educational  office,  they  have  given  an  opportunity 
to  every  citizen  to  strive  for  it.  The  proclamation  of  the 
Oral  law,  as  the  real  esoteric  meaning  of  the  written  one, 
as  they  said,  that  eye  for  eye,  tooth  for  tooth  of  the  Mo- 
saic law,  means  money  fine,  it  has  made  man  more  divine 
and  God  more  humane.  The  appointment  of  a  Supreme 
Court  composed  of  71  members  qualified  to  that  exalted 
place  only  by  knowledge,  regardless  of  birth,  or  family 
connection,  has  done  away  with  the  patriarchial  system 
of  government,  and  the  right  of  might.  Nay,  more,  the 
members  of  the  Supreme  Court  who  had  a  jurisdiction 


EDUCATIONAL  EEFOEMS 185 

over  the  whole  nation,  who  were  known  by  the  name 
' '  Sanhedrin, "  were  required  as  qualification  the  univer- 
sal knowledge  not  only  of  the  Jewish  jurisprudence,  but 
the  most  living  languages  and  their  literature,  so  that 
the  whole  body  as  one,  should  know  the  tongues  known 
as  the  ones  spoken  at  that  time  by  the  human  races. 
Even  the  dark  art  of  magic  was  required  by  the  mem- 
bers of  the  Sanhedrin  to  understand.  The  declaration: 
That  a  sage  is  mightier  than  a  prophet  and  that  by  the 
power  of  wisdom  the  Almighty  has  created  the  world, 
gave  to  universal  knowledge  a  superior  value  than  to 
the  written  law  of  Moses.  With  the  exception  of  the 
Samaritans,  whom  they  fought  to  the  knife,  all  nations 
without  distinction  of  creed  and  religion,  were  invited 
to  eat  from  the  tree  of  knowledge  to  be  as  the  Gods. 
They  declared  in  the  Talmud  that  even  a  heathen,  if  he 
studies  the  law  is  higher  than  a  high  priest  who  goes 
into  the  holy  of  holies.  In  another  place  they  say,  that 
a  bastard  sage  is  superior  than  the  high  priest.  Such 
declarations  show  the  charitable  desire  to  extend  the 
blessings  of  knowledge  and  education  even  to  non-Israel- 
ites. Indeed,  the  various  disputes  about  religious  and 
scientific  topics  recorded  in  the  Talmud  between  learned 
Jews  and  Romans,  Persians,  Chaldeans,  and  Greeks, 
where  the  latter  displayed  a  knowledge  of  Jewish  liter- 
ature equal  to  the  Kabbis,  goes  to  show  that  they  have 
accumulated  that  knowledge  through  the  hospitality  of 
the  Jews,  by  whom  it  was  regarded  as  a  law  to  extend 
education  to  anyone.  Through  such  a  broad  view  of  edu- 
cation an  avenue  was  opened,  even  to  the  pagans,  to  en- 
ter through  and  by  it  to  the  Sanctuary  regardless  of  his 
lineage.  The  best  fact  is  illustrated  in  the  Talmud  that 
it  was  a  custom  when  the  high  priest  on  atonement  day 
left  the  Sanctuary  unhurt  the  people  gave  him  an  ovation 
as  a  congratulation  upon  his  safe  coming  out.  Once, 
while  the  people  were  cheering  the  high  priest,  the  two 
noted  Shmaje  and  Abtalion,  who  were  in  direct  succes- 
sion to  the  Great  Synod,  in  the  8th  generation,  happened 
to  pass  by.  The  former  was  the  Nasi  (the  Spiritual 
Prince)  the  latter  Ab  Beth  Din  (president  of  the  San- 


186 TBEASUBES  OF  TWO  WOBLDS. 

hedrin),  the  crowd  beholding  them,  left  the  high  priest, 
and  followed  cheering  those  sages,  who  were  children  of 
converted  heathens.  The  high  priest  felt  humiliated  and 
when  he  met  them  he  saluted  them:  "Let  the  sons  of 
heathens  come  to  peace,"  alluding  to  their  lineage.  They 
replied  satirical  too:  "Let  the  sons  of  heathen  come  to 
peace  who  do  the  work  of  Aaron,  and  let  not  the  sons  of 
Aaron  come  to  peace,  who  do  not  do  his  deeds."  Here 
is  the  best  illustration  to  what  an  exalted  position  educa- 
tion has  brought  them  regardless  of  their  lineage.  The 
great  reform  work  of  that  famous  congress,  which  lasted 
in  session  for  many  a  number  of  years,  was  solely  devoted 
to  education,  and  every  work,  no  matter  of  what  charac- 
ter, had  an  educational  outline.  The  municipal  govern- 
ment was  taken  from  the  hands  of  the  Elders  and  placed 
in  the  hands  of  the  "seven  best  men  of  the  town,"  elected 
by  the  people,  those  were  under  the  control  of  the  Ab  Beth 
Din,  the  head  of  the  City  Court,  whose  special  duty  be- 
sides to  execute  justice,  was  to  care  for  the  educational 
department  of  the  town.  (Such  a  court  in  an  ordinary 
town  consisted  of  three  members,  while  in  the  capitals 
and  the  provinces,  the  body  consisted  of  23  members, 
with  the  power  to  pass  death  sentences.)  Even  the  tem- 
ple, which  at  the  time  before  the  exile  had  the  appearance 
of  a  huge  monster  animal  slaughter  house,  was  built  as 
the  concentrated  power  of  the  federal  government,  with 
various  departments,  of  which  one  was  of  education,  car- 
ing for  the  maintenance  of  the  higher  colleges  as  well  as 
the  public  schools  for  children  in  Jerusalem.  The  Temple 
was  placed  under  the  control  of  a  non-priest,  who  had 
the  title  of  "Ish  Habaith"  (the  lord  of  the  Mansion), 
who  again  was  under  the  control  of  the  Sanhedrin.  Even 
the  high  priest,  seven  days  before  the  atonement  day,  was 
handed  over  to  two  sages,  non-priests,  pupils  of  Moses 
(meaning  Jehovists)  selected  by  the  Sanhedrim,  to  train 
and  drill  him  for  the  religious  performance.  The  priests, 
who  were  instituted  by  Moses  as  teachers,  have  by  the 
decree  of  the  Great  Synod  ceased  to  be  as  such.  The 
reason  for  it  was,  as  the  priests  were  not  allowed  by  law 
to  come  in  contact  with  a  corpse,  and  as  the  science  of 


EDUCATIONAL  REFORMS 187 

healing  is  based  upon  the  knowledge  of  anatomy,  which 
the  priest  could  not  study,  hence,  that  science  was  culti- 
vated in  the  college  by  non-priest,  and  when  graduated 
they  were  recognized  as  Rofim  (healers).  From  the  midst 
of  those  scholars  one  was  selected  and  appointed  "Healer 
of  the  Temple"  with  an  office  duty  as  our  modern  Board 
of  Health.  The  leper,  or  other  ailing  people  of  skin  dis- 
ease, who  in  former  days  were  cast  off  from  the  camp  and 
not  allowed  to  join  in  the  Easter  feast,  being  declared 
by  the  priests  as  unclean,  those  poor  unfortunate  ones, 
after  the  progression  of  science,  says  the  Talmud,  went 
a  day  before  Easter  to  the  surgeon,  who  made  on  them 
an  operation  removing  certain  worms  from  under  the  pig- 
mentation and  declared  clean,  and  joined  in  the  Easter 
celebration.  By  ordering  certain  prayers,  benedictions, 
the  Great  Synod  denounced  indirectly  the  mode  of  wor- 
ship by  the  sacrifice.  The  famous  "Lord's  Prayer"  is  to 
be  found  in  the  Talmud  with  a  slight  alteration,  bearing 
the  air  of  antiquity.  Through  prayers,  the  Great  Synod 
gave  the  Jews  that  what  Moses  lacked  to  give,  viz. :  a 
religious  education.  The  decree  to  build  in  every  habit- 
able place  a  Beth  Hachneseth  (a  worship  house)  and  a 
Beth  Hamidrash  (college  and  public  library),  both  those 
institutions  were  of  great  educational  importance,  the 
former,  as  giving  an  idea  of  Him;  that  He  is  present 
everywhere,  not  alone  in  the  Temple,  the  latter  increased 
the  desire  for  reading.  The  Talmud  says:  That  29  days 
did  the  Great  Synod  fast,  praying  that  school  teachers 
and  book  writers  and  authors  shall  never  accumulate 
wealth  from  their  profession,  so  that  they  shall  be  bound 
by  circumstances  to  live  up  by  them.  Such  national  con- 
gress for  educational  purpose  were  convened  10  times  in 
ten  different  places  after  the  Great  Synod,  enforcing, 
adding,  reforming  the  laws  according  to  time  and  place. 
After  the  Great  Synod,  there  follows  an  unbroken  his- 
torical line  of  couples  or  pairs,  as  registered  in  the  book 
"The  Sayings  of  the  Sires."  The  bearer  of  the  first  name 
was  always  the  Nasi  (the  prince)  while  his  comapnion, 
Ab  Beth  Din  (president  of  the  Court,  or  Sanhedrin). 
Raban  Gamliel,  at  whose  feet  the  Great  Apostle  Paul  sat 


188 TBEASUBES  OF  TWO  WOBLDS. 

as  a  pupil,  was  one  of  the  four  last  couples.  The  great 
work  of  the  Great  Synod  is  mirrored  in  the  Gnomic  say- 
ing they  left  in  the  "Sayings  of  the  Sires,"  "Be  patient 
in  judgment.  Bring  forth  many  pupils,  and  make  a  fence 
to  the  law."  Upon  that  saying  the  grand  towering  struc- 
ture of  the  Talmud  was  built. 


THE  TALMUD. 

The  Talmud,  that  great  written  museum,  containing 
untold  treasures  of  a  civilized  world  of  bygone  six  cen- 
turies, that  wonderful  universal  encyclopedia,  which  with 
the  Mishna  and  Midrash,  which  followed  in  its  train,  pre- 
sents twice  as  many  volumes  as  of  the  Encyclopedia  Bri- 
tanica.  That  wonderful  book,  which  orthodox  Judaism 
considers  as  sacred,  written  by  the  inspiration  of  the 
Holy  Ghost,  is  not  the  work  of  some  individuals,  it  is  a 
work  of  the  whole  Jewish  nation  as  well  as  of  others, 
who  were  indirect  contributors  to  that  remarkable  Ga- 
zette of  the  World.  The  Great  Synod  laid  the  first  cor- 
nerstone to  the  unparalleled  structure,  and  its  finish  took 
place  a  short  time  before  the  Hegira  of  Mohammed.  Its 
various  editors  in  chief,  as  Rabbi  Jochanan(  who  was  the 
first  editor  of  the  Jerusalem  Talmud),  Eabbi  Akiba,  Rab- 
bi Jehuda  Hanasi  (the  prince),  who  was  the  editor  of 
the  Mishna,  were  great  historians  as  well  as  famous  sci- 
entists. Its  contributors  were  reunited  from  all  the  ranks 
and  file  of  society.  You  can  find  a  contribution  from  a 
plain,  modest,  unskilled  laborer,  who  made  a  livelihood 
as  a  burden  carrier,  next  to  an  essay  of  the  great  Rabon 
Gamliel;  a  homelike  explanation  from  a  Rabbi  next  to  a 
story  of  a  mermaid  by  an  old  experienced  tar;  a  sketch 
of  plant  life  by  a  simple  farmer  arrayed  in  line  with 
an  essay  about  medicine  and  anatomy  by  a  famous  med- 
ical sage.  Not  only  Jews  and  early  Jewish  Christians  are 
among  its  numberless  contributors,  even  pagans  have 
achieved  some  corners  in  its  vast  volumes.  There  are 
contributions  of  Sadducees,  Epicurians,  Romans,  Persians 
and  Chaldeans,  whose  opinions  are  published  though  they 
are  not  in  harmony  with  the  Talmudical  faith  and  creed. 


THE  TALMUD  189 


The  Talmud  is  a  free  trader  in  thoughts  and  its  motto  is 
"to  know."  Indeed,  it  wants  to  know;  what  the  Al- 
mighty does,  since  he  created  the  world,  as  he  is  eager 
to  know  what  Rabbi  Akiba  did  when  he  shut  himself  up 
privately  with  a  noble  Roman  nation.  It  displays  a  fair 
mode  of  criticism,  free  from  any  prejudice  and  favorit- 
jism,  and  there  is  not  a  ;saint  on  earth  or  an  angel  in 
Heaven,  whom  it  does  not  make  the  target  to  its  sharp 
arrows  of  true  criticism.  Even  Moses  is  arraigned  before 
the  Talmudical  bar,  criticising  his  conduct.  He  gives 
honor  to  whom  honor  is  due,  even  if  he  is  an  opponent. 
Balaam,  who  was  hired  to  curse  the  Jews,  is,  according 
to  the  Talmud,  greater  in  prophecy  than  Moses.  Often, 
the  Rabbis  in  dispute  with  the  Gentile  sages  admit  frankly 
the  truth  of  the  latter  if  their  arguments  on  the  subject 
discussed  were  logical.  The  Talmud  has  a  special  tractat 
on  Anatomy,  which  compared  with  the  modern  knowledge 
of  it  it  will  show  a  very  close  one.  In  that  tractat,  they 
distinctly  show  a  clear  knowledge  of  human  structure  and 
the  different  natural  architecture  of  man  and  woman  and 
it  must  be  borne  in  mind  that  many  centuries  later  Chris- 
tian priests  held  a  council  disputing  if  the  woman  belong 
to  the  human  race  or  not.  Had  they  had  a  Rabbinical 
knowledge  of  anatomy  of  course  such  a  ridiculous  riddle 
would  not  have  been  asked.  In  the  Medical  Record  edit- 
ed by  the  famous  Prof.  Dr.  Shrady,  I  proved,  how  the 
Rabbis  knew  of  the  so  much  talked  of  Koch's  Lymph 
with  its  numberless  bacilli,  while  in  my  "Topics  of  To- 
day in  the  Talmud"  (published  in  London),  I  showed  the 
Pasteur's  method  applied  by  the  medical  men  of  the  Tal- 
mud. As  a  matter  of  fact,  they  knew  even  of  electricity, 
as  the  Talmud  prohibits  to  bring  forth  fire  either  from 
the  ground  or  from  water.  Now,  what  sort  of  fire  can  we 
bring  forth  from  water  if  not  electricity?  The  Talmud 
gives  also  a  very  scientific  definition  of  fire,  which  leads 
to  suspect  that  they  knew  the  mystery  of  that  element. 
As  a  religious  book  the  Talmud  is  far  superior  than  the 
Bible,  as  the  former  has  that  mystic  touch  stirring  and 
uplifting  the  mortal  to  the  Infinite  space  of  life,  ennobling 
his  feelings,  which  is  the  markation  of  our  destiny,  an 


190 TREASURES  OF  TWO  WQBLDS. 

inspiration,  which  the  Bible  lacks  entirely.  In  poetry 
it  surpasses  Homer  and  his  Iliad,  as  its  vast  volumes  are 
a  long  grand  epic  song  describing  the  heroic  struggle  of 
the  giants  of  brain,  who  fought  the  mighty  Gods,  the 
Gods  of  the  Mountains  as  well  as  the  Gods  of  the  Val- 
leys, the  dreadful  druides  as  the  fearful  demons.  It  is 
a  tale  of  that  struggle,  the  battle  between  light  and  dark- 
ness, between  education  and  ignorant  barbarism,  with  the 
final  victory  of  the  school  master.  From  a  historical  point 
of  view  the  Talmud  may  be  taken  as  the  recorder  of  his- 
torical deeds.  We  can  get  better  information  from  it 
about  the  Hermit  Kingdom  of  the  Nile,  than  from  the 
ten  thousands  dead  mummified  recently  dug  out  from 
its  shores  at  enormous  expense.  It  is  a  pity  that  the 
Talmud  has  up  to  date  not  been  disclosed  to  the  scientific 
world,  hence  we  must  therefore  give  grateful  credit  to 
the  government  of  the  United  States  of  America  and  to 
its  Commissioner  of  Education,  the  well  known  Dr.  Har- 
ris, through  whom  this  present  "History  of  Talmudical 
Education"  is  presented  to  the  world  at  large. 

THE  TWO  TALMUDS. 

Like  the  Hebrew  religion,  which  is  divided  into  two, 
the  Elohistic  and  the  Jehovistic  cult,  so  the  Talmud  is 
divided  into  two,  the  Talmud  of  Jerusalem  and  the  Baby- 
lonian Talmud.  Despite  the  distinctive  names,  there 
were  many  Babylonians  contributors  to  the  Talmud  of 
Jerusalem,  as  many  Jerusalemites  were  the  co-workers 
of  the  Babylonian  Talmud. 

From  an  educational  standpoint,  the  Talmud  of  Jeru- 
salem is  superior  to  that  of  Babylon,  not  only  in  age, 
but  also  in  educational  principles.  The  Jerusalemites 
tried  to  train  the  tongue,  while  the  Babylonians  aimed  to 
exercise  the  brain  and  mental  faculty.  Both  Talmuds  are 
prototypes  of  the  two  kinds  of  Jews  we  have,  correspond- 
ing to  the  two  kinds  of  religion.  The  Talmud  of  Jerusa- 
lem has  a  Jehovistic  color,  with  a  liberal  toleration  toward 
the  Elohists,  especially  toward  the  early  Jewish  Chris- 
tians, of  whom  many  were  in  the  ranks  of  its  contributors. 


THE  TWO  TALMUDS 191 

It  is  liberal,  yet  its  liberalism  does  not  extend  over  the 
border  of  its  nationality.  It  reminds  one  of  Peterism  of 
the  early  Christian  period.  Again,  the  Babylonian  Tal- 
mud is  of  a  broader  view  and  has  a  cosmopolitic  tendency 
like  Paul.  Like  Paulus,  the  Babylonian  Talmud  proclaims 
a  Heavenly  Jerusalem  and  curious  enough,  to  find  the 
missing  link  between  them  in  their  views  about  non- 
Israelites.  To  the  Babylonian  Talmud,  as  I  mentioned  in 
the  former  chapters,  the  pagan  sage,  who  studies  the  law 
is  superior  than  the  high  priest,  while  Paulus  uttered 
the  words,  "If  God  wants  children  from  Abraham  he  can 
bring  them  forth  from  stones."  Those  who  are  acquainted 
with  the  ways  of  argument  in  the  Babylonian  Talmud 
will  find  a  striking  style  of  resemblance  in  the  manner 
it  brings  forth  its  arguments.  Sure,  that  Paulus  from 
Tarshish  must  have  had  an  eatrly  Babylonian  educa- 
tion, or  in  the  school  of  Rabon  Gamliel,  the  Babylonian 
system  was  adopted,  as  he  was  a  disciple  of  the  great 
Babylonian  Hilled  whose  deeds  and  teachings  resemble 
to  that  Christ  who  lived  100  years  later.  The  epistle  of 
Petrius,  again,  are  written  in  the  style  of  the  Talmud  of 
Jerusalem  ,probably  he  was  trained  after  the  educational 
style  of  Jerusalem.  The  Talmud  of  Jerusaelm  is  like  the 
Oriental  Jew,  while  the  Babylonian  Talmud  is  the  model 
of  a  Russian  Jew  in  all  his  ways  and  manners.  The  Jeru- 
salem Talmud  is  written  in  a  very  plain  style,  having  the 
impression  of  being  written  by  people  of  a  highly  educated 
standard,  people  who  have  paid  great  stress  upon  system 
and  order,  the  indications  of  education.  Its  laws  are  par- 
agraphed as  any  of  our  modern  law  books,  and  its  sen- 
tences are  brief  and  to  the  point.  It  lays  more  care  for 
the  rhetoric  and  drill  of  the  tongue  than  upon  the  exercise 
of  brain.  It  is  void  of  any  speculative  reason,  and  a  dim 
gloom  is  cast  upon  it.  The  same  can  be  said  of  the  Orien- 
tal Jew,  who  is  the  double  of  his  native  Palestinian  Tal- 
mud. To  him  it  is  like  in  Hamlet,  words,  words  and  words, 
more  important  than  reason,  and  like  his  Talmud,  he 
moves  in  the  narrow  traditional  circle  of  nationality.  Like 
his  Talmud,  who  condemns  every  speculation  on  psychic 
research,  only  to  live  as  it  is  written,  so  the  Spanish  Ori- 


192  TREASURES  OF  TWO  WORLDS. 

ental  Jew  lacks  that  speculative  vigor  of  brain  which  has 
made  the  Occident  Hebrew,  especially  the  Eussians  and 
Polish  Jew,  famous.  Again  the  Babylonian  Talmud  is  the 
Eidolon  of  the  Russian  and  Polish  Jew,  with  whom  he 
grew  upon  the  soil  near  the  Euphrates  and  Tigris.  (The 
Russian  and  Polish  Jew  is  a  descendant  of  the  Babylonian 
Jew  who  made  his  headway  to  Europe  through  Persia 
and  the  Caspian  sea.)  The  Russian  Jew  is  of  an  erratic 
nature,  a  lover  of  speculation,  no  matter  if  in  religion  or 
in  business.  He  is  broad-minded  and  sharp,  yet  his  life 
is  of  a  chaotic  state  without  any  outlined  system  and  or- 
der. Ask  a  Russian  Jew  a  question  and  as  a  reply  he 
will  ask  you  another,  and  in  conversation  he  will  take  a 
long  journey  of  talk  till  he  reaches  to  the  point.  He  will 
eat  pork,  yet  will  fast  on  the  Atonement  Day.  He  is  a 
materialist  in  the  full  sense  of  the  word,  yet  he  possesses 
that  mystic  inclination  of  a  Mahatma.  His  Talmud,  the 
Babylonian  one,  is  of  the  same  mold.  It  is  in  outside  ap- 
pearance the  chaos  itself,  a  helter-skelter  in  the  array  of 
laws.  If  a  sage  asks  a  question  the  other  will  answer  him 
with  another  problem.  It  wants  reason,  argument,  and 
every  law,  no  matter  of  how  small  matter,  it  must  be  an- 
alyzed to  its  utmost  atomic  substance  by  scholastic  process 
of  reason  till  it  is  asknowledged  as  a  law.  (In  that  respect 
it  is  opposing  Herbert  Spencer,  who  says  that  there  is  no 
chemistry  for  thought.)  If  the  Talmud  begins  to  treat  a 
law  for  instance :  if  the  ship  is  liable  to  house  leprosy,  it 
will  never  come  to  the  point,  and  it  will  first  traverse  all 
the  seven  Heavens  on  high,  and  all  the  seven  chambers  of 
the  Inferno  till  it  arrives  to  the  starting  point  to  the  law 
in  question,  and  decides,  after  having  employed  all  re- 
sources of  knowledge  that  the  ship  is  not  a  house. 

SECOND  CHAPTER. 

MOSAIC    EDUCATIONAL    LAWS;    MOSES    IN    THE 
LAND  OF  THE  CHALDEANS. 

The  Bible  may  describe  the  Hegira  of  Moses  and  make 
him  shelter  under  the  roof  a  noble  priest  of  Mid j an,  a 
short  distance  from  Egypt.  Legend  of  the  Jewish  folk 


MOSAIC   EDUCATIONAL   LAWS 193 

lore  may  place  him  in  the  land  of  Gush,  in  Abyssinia  as 
a  king  ruling  there  forty  years,  marked  with  a  peculiar 
love  affair  of  a  dark  brown  princess.  We,  by  virtue  of 
his  actions,  deeds,  knowledge,  assisted  by  some  hints  of 
Rabbinical  tradition,  are  of  the  view  that  his  forty  years 
of  exile  he  spent  among  the  Chaldeans,  and  you  shall 
know  him  best  by  his  deeds  than  by  his  fame  and  name. 
We  will  group  and  array  our  witnesses  to  prove  our 
conclusion.  They  are,  first,  his  religious  view;  second, 
his  geographical  knowledge;  third,  his  educational  laws; 
fourth,  his  peculiar  laws  concerning  women.  We  will 
first  proceed  with  the  first  witness,  regarding  his  relig- 
ious views. 

Mosaic  Jehovah,  Versus  Hebraic  Elohim. 

When  Moses  appeared  as  a  redeemer  among  the  He- 
brews in  Egypt,  he  found  two  parties,  the  one  the  Elo- 
histic  party,  mostly  composed  of  those  native  Hebrews 
who  followed  the  Patriarch  into  bondage  from  their  na- 
tive land,  Canaan.  The  other,  the  Jehovistic  party,  who 
stuck  to  the  Chaldean  religious  view  as  imparted  by  the 
Chaldean  Patriarch  Abraham.  It  was  not  exactly  that 
the  direct  offsprings  of  the  Patriarch  were  Jehovistic  or 
vice  versa.  The  confusion  in  that  religious  view  was  a 
party  issue  not  dependent  upon  the  lineage  of  genealogy. 
It  is  sure  that  the  Elohists  were  in  the  majority,  hence 
the  great  opposition  he  met  at  his  first  appearance  among 
them.  When  he  proclaimed  the  name  of  Jehovah  they 
were  so  ignorant  of  it  that  they  doubted  in  his  mission, 
for  their  tradition  was  that  Elohim  will  remember  them. 
His  geographical  knowledge  with  such  accuracy,  outlin- 
ing every  rill,  hill,  mountain  and  stream  and  extending 
the  border  of  his  intended  establishment  of  a  Great  He- 
brew empire  to  the  Euphrates,  all  that  globular  knowl- 
edge could  not  have  been  acquired  by  studying  a  map, 
which  was  not  at  that  time  in  existence,  except  by  trav- 
eling and  tramping  through  the  places  he  described.  His 
hostility  to  the  Patriarchial  institutions  and  breaking  up 
the  family  and  tribal  sovereignty,  laying  the  power  in  a 
centralized  concentrated  force,  goes  to  show  that  he  must 


194  TREASURES  OF  TWO  WORLDS. 

have  known  the  Chaldeans  and  their  ways  and  belief  in 
a  centralized  government.  His  disfranchising  the  women 
and  excluding  them  from  public  as  well  as  from  domestic 
life,  was  another  blow  to  the  Elohists,  who  looked  upon 
the  weaker  sex  as  superior  beings,  as  the  Patriarch  was 
told  by  Elohim  himself,  to  do  anything  Sarah  will  say. 
The  attitude  of  Moses  toward  woman  was  the  attitude  of 
the  Chaldeans  toward  their  help-mates.  More  than  those 
indications,  Rabbinical  traditions  hint  plainly  that  Moses 
knew,  or  was  in  the  land  of  the  Chaldeans.  The  book  of 
Job  is  by  the  Rabbis  credited  to  Moses  as  its  author  and 
that  he  made  it  purposely  in  Egypt  to  show  the  great 
confidence  of  the  afflicted  man  in  God  and  how  by  faith 
he  was  rewarded.  The  simple,  yet  poetical  style  and 
expression  of  the  book,  the  manifestation  of  foreign  scien- 
tific views,  combined  with  a  local  knowledge  of  Egypt, 
reveals  the  author  as  one  of  the  Scriptures  of  Moses. 
Looking  upon  the  book,  we  must  say  that  it  is  only  a 
propaganda  advocating  the  Jehovistic  religion,  and  the 
praise  of  the  astronomical  knowledge  which  Chaldeans 
of  course  were  famous  through  it.  His  idea  was  to  de- 
monstrate and  illustrate  the  faith  in  Jehovah  not  in  Elo- 
him. For  that  reason  the  author  created  a  dramatic  per- 
son, Job  by  name,  whose  wealth  was  plundered  by  the 
Chaldeans  (the  mention  of  the  Chaldeans  is  suspicions). 
The  scene  in  Heaven,  where  Elohim  gives  a  reception  to 
the  sons  of  Elohim  and  entertain  with  Satan  (a  personage 
never  mentioned  by  Jehovistic  prophets),  looks  more  as 
a  Satire  upon  the  Elohistic  cult.  The  chapters  from  the 
first  up  to  38  deal  with  his  terrible  affliction  and  the  more 
terrible  consoling  disputes,  arguments  of  his  friends,  and 
during  the  whole  controversy  of  a  speculative  philosoph- 
ical character,  the  names  of  Elohim  or  Shadi  are  men- 
tioned. Failing  in  their  waste  of  words  to  help,  to  con- 
sole, to  convince,  that  poor  afflicted  Job,  they  seem  to 
retire  to  where  they  came  from,  and  from  the  38th  chap- 
ter to  the  last,  Jehovah  has  the  floor  and  from  the  midst 
of  a  storm  he  argues  with  poor  Job,  not  with  poetical 
words  and  a  speculative  "perhaps,"  but  with  plain  words 
and  plainer  facts  based  the  phenomena  of  the  solar  sys- 


MOSAIC   JEHOVAH,  VS.   HEBRAIC   ELOHIM  195 

tern  and  its  planetary  wonders.  (Such  astronomical  as 
was  taught  by  the  Chaldeans.)  Job  was,  through  such 
facts  and  array  of  natural  phenomena  converted,  con- 
vinced of  the  power  of  Jehovah  and  became  a  Jehovist, 
and  by  his  conversion  he  was  by  Jehovah  again  restored 
to  his  health  and  wealth.  This  is  a  dramatic  outline  of 
poor  Job,  and  its  purpose  looks  as  written  in  a  mission- 
ary style,  for  the  purpose  to  convert  the  readers  to  the 
Jehovistic  cult,  and  its  author  could  have  been  no  other 
than  Moses.  Having  established  in  a  general  outline  the 
relation  of  Moses  with  the  Chaldeans,  we  will  give  a 
detailed  account  of  his  educational  works,  which  will 
mark  that  relation  more  distinctive  and  clear. 

Moses  and  the  Bible. 

Those  who  think  of  Moses  as  a  religion  founder  and 
his  Bible  as  a  religious  book,  have  not  enough  under- 
standing to  distinguish  between  a  law  book  and  a  dime 
novel.  Moses  is  still  called  by  the  Jews  "Moshe  Rab- 
ainu,"  a  term  which  means  "Moses  our  teacher."  The 
Bible  has  no  claim  for  a  religious  book,  as  that 
what  we  understand  under  religion,  that  religious  touch 
which  links  us  to  the  Infinity  as  by  prayer  and  the  belief 
in  the  Immortality,  is  not  to  be  found  in  the  whole  Scrip- 
ture. Nay,  more,  among  the  613  laws,  there  is  not  one 
regarding  prayer,  that  religious  fundament;  contrary,  he 
prohibits  to  build  any  worship  place  except  the  one  which 
place  Jehovah  will  select.  (As  by  the  Chaldean  policy 
of  centralization  their  temple  was  only  in  Babel.)  The 
Bible  is  an  educational  code,  and  its  history  is  the  history 
of  education.  In  order  to  understand  better  what  we  read 
in  the  Scripture,  let  the  actions  of  Moses'  educational 
work  serve  as  a  commentary. 

Moses  Breaking  Patriarchial  Systems  and  Traditions. 

Moses  found  the  Patriarchial  traditions  relating  to  the 
creation  and  to  the  deluge  in  the  Elohistic  style,  ascrib- 
ing all  the  events  to  Elohim.  Not  being  able  to  root  out 
f^oni  the  Hebrews  those  legends  which  went  over  into 
their  blood,  he  made  additional  version  with  a  Chaldean 


196 TREASUEES  OF  TWO  WORLDS. 

coloring.  To  the  first  chapter  of  Genesis,  where  it  men- 
tions how  Elohim  created  man  from  dust  and  his  wife 
from  his  rib.  In  the  Patriarchial  Elohistic  version  wom- 
an's equality  with  man  is  plainly  denoted,  while  in  the 
Mosaic-Jehovistic  narrative  the  degradation  of  woman  is 
outspoken.  In  the  first  chapter  of  the  Deluge,  Elohim  re- 
quests Noah  to  bring  into  the  ark  from  every  creature  a 
pair,  without  distinction  of  clean  or  unclean,  while  in  the 
Mosaic  version,  Jehovah  tells  him  to  bring  in  from  the 
clean  ones  seven  pair,  and  from  the  unclean  a  pair.  In 
legislating  that  man  shall  forsake  his  father  and  mother 
to  cling  to  his  wife,  he  broke  and  removed  the  power  of 
parents  and  patriarchial  government  by  that  law,  plac- 
ing man  free  and  restoring  the  sacred  personal  liberty. 
The  only  concession  he  made  to  the  Hebrews  was  in  re- 
specting for  a  moment  the  first  born  ones,  whom  he  soon 
deprived  of  their  rights. 

Moses  Hoisted  the  Chaldean  Emblem  Instead  of  That  of 

Elohim  and  Removing  the  Hebrew  Alpha  Beth 

Replaced  it  by  That  of  the  Chaldeans ! 

When  the  prophet  speaks  of  Elohim,  mentioning  his 
angels,  he  describes  the  latter  with  calf  legs.  (See  first 
chapter  of  Ezekiel.)  The  Apockripha  tell  of  Baal  in 
Babel;  that  he  was  a  monster  serpent.  The  calf  was  the 
emblem  of  Elohim,  while  the  serpent  was  the  emblem  of 
Jehovah.  When  the  Hebrews  made  a  golden  calf  they 
simply  hoisted  the  Elohistic  emblem,  as  their  application 
to  Aaron  was,  make  us  an  Elohim.  When  Moses  came 
down  he  destroyed  the  calf,  killing  the  rebels  and  hoisted 
Jehovah's  emblem,  the  serpent,  on  high,  requesting  the 
Hebrews  to  look  at  it.  As  the  body  of  the  first  born 
played  a  great  role  in  the  Elohistic  plot,  he  broke  their 
power  entirely,  placing  it  in  the  hands  of  a  select  body 
of  teachers,  the  priests  and  the  Levites.  Another  step  in 
educational  reform  was  in  removing  the  old  Hebrew- 
Phoenician  Alpha  Beth,  with  its  zig-zag  letters,  replacing 
it  by  the  simple  readable  Chaldean  Alpha  Beth  with  its 
plain  quadrat  letters.  The  Talmud  says:  "Moses 
gave  the  ten  commandments  with  an  Egyptian  word 


MOSES   HOISTED   THE    CHALDEAN   EMBLEM          197 

(Andi;  I  am)  with  Chaldean  letters,  and  in  Hebrew 
tongue.  The  Chaldean  style  of  writing  was  a  great  edu- 
cational medium  in  diffusing  the  knowledge  to  all." 

Selecting  Teachers. 

In  appointing  judges,  Moses  did  away  with  the  Patri- 
archial  power,  centralizing  it  in  the  hands  of  the  law. 
The  same  centralization  method  he  employed  in  educa- 
tion, by  selecting  a  special  body  of  teachers,  the  priest 
and  Levites  whose  aim  shall  be  to  teach.  As  he  says  they, 
those  of  the  tribe  of  Levy,  shall  teach  Thy  laws  to  Jacob 
and  the  knowledge  to  Isreal.  In  order  to  be  devoted  to 
their  profession  he  did  not  allow  them  by  the  law  to  have 
any  earthly  possession,  as  house  or  land.  As  they  were 
the  teachers  of  the  people,  hence  their  income  was  from 
them  in  the  shape  of  the  tithe,  from  the  land  and  the 
flock.  Moses,  like  the  Chaldeans,  thought  that  women 
are  emotional,  not  fit  for  leading  serious  subjects  of  a 
scientific  character.  They  are  good  to  tell  tales  and 
stories  but  not  higher  practical  teachings,  hence,  he  pro- 
hibited even  a  woman  to  practice  witchcarft,  and  death 
was  her  penalty  (so  by  the  Chaldeans,  too).  As  the  prim- 
itive science  was  based  upon  observation  and  proxies,  and 
as  there  was  a  demand  for  teachers  more  than  for  pupils, 
hence  he  gave  them  such  law  to  study  science.  He  gave 
them  laws  concerning  what  to  eat  and  what  not,  in  or- 
der to  have  an  opportunity  to  study  natural  history.  The 
laws  of  clean  and  unclean,  leprosy  and  other  diseases 
forced  them  to  study  medicine  and  anatomy.  The  laws 
concerning  the  mixed  plantation  brought  them  to  learn 
botany.  But  the  most  practical  subject  of  study  was  the 
laws  governing  calendaring  and  regulation  of  festivals, 
which  was  regulated  on  the  astronomical  plan  of  the 
Chaldeans,  even  the  division  of  the  weeks,  days  and 
months.  By  such  laws,  the  teachers  were  educated  in 
the  branches  of  science  who  were  bound  to  teach  the 
knowledge  accumulated  to  the  pupils  at  large.  From  this 
standpoint,  the  Bible  is  the  educational  code  for  teachers 
outlining  the  subjects  of  teachings. 

Laws:    To  Teach.     One  of  the  613  Laws  is  a  special 


198 TBEASURES  OF  TWO  WORLDS. 

law;  to  teach  the  children.  The  law  in  question  runs  as 
follows :  Ye  shall  teach  those  laws  your  children,  they 
shall  speak  of  them  always.  Maimonides  declares  that  in 
that  law  is  included  the  law  to  teach  in  the  sacred  tongue. 
Another  law  in  that  line  says  that  once  in  seven  years 
to  gather  all  the  people,  even  women  and  children,  in 
order  they  shall  hear  and  learn.  That  law  is  more  denot- 
ing religious  education.  Tell  and  teach  your  children  is 
an  obligatory  law.  It  was  told  to  the  individual,  the 
father  as  well  as  to  the  nation  at  large  so  that  in  case 
there  were  no  parents,  the  nation  took  parently  respon- 
sibility of  education.  Instead  the  old  patriarchial  folk 
lore  and  tales,  Moses  legislated  subjects  to  be  taught,  the 
one  is  history,  the  other  geography,  as  it  is  to  be  seen 
plainly  in  his  request  "to  remember  the  days  of  yore,  to 
mark  the  years  of  generations  (history)  to  ask  thy  father 
to  tell  you,  thy  elders  to  explain  how  the  Most  High  has 
settled  the  nations  dividing  the  sons  of  Man  in  fixing  the 
borders  of  nations  (geography)."  That  was  the  corner- 
stone which  the  great  educator,  Moses,  laid  to  his  educa- 
tional structure.  How  it  has  grown  by  other  educational 
architects,  we  will  see  in  the  run  of  history. 

The  School  of  Prophets. 

As  soon  as  the  Hebrews  invaded  Canaan,  after  the 
death  of  Moses,  the  Elohists,  by  virtue  of  their  majority, 
assimilated  themselves  with  the  native  Hebrews,  whose 
language  they  understood  and  spoke.  The  consequence  of 
that  assimilation  was  the  re-establishment  of  the  old  Patri- 
archial government,  and  the  rule  of  Tribal  Sheiks,  as  in 
days  of  yore.  From  an  educational  standpoint  it  was  the 
worst  period  in  Jewish  history.  The  adoption  of  the  Phoe- 
nician Alpha  Beth,  made  difficult  to  study,  and  the  re-es- 
tablishment of  the  Elohistic  cult  brought  in  its  train  the 
old  Patriarchial  system  of  government  with  its  endless 
feud  and  tribal  wars.  The  women  came  again  to  the  front, 
and  the  educational  office  was  again  in  their  hands,  rear- 
ing their  children  in  the  old  system  in  the  oral,  traditional 
songs  and  folk  lore.  No  wonder  that  during  the  time  of 
the  Judges,  women  as  Deborah,  Jaet  and  others,  were  the 


THE    SCHOOL    OF   PROPHETS 191) 

better  educated  ones  than  the  sons  of  Israel.  The  educa- 
tional history  since  the  invading  of  Canaan  begins  with 
the  seer  Samuel,  who  was  the  founder  of  the  famous 
school  of  the  Prophets,  and  the  restorer  of  the  Mosaic 
Jehovistic  religion.  Samuel  made  a  step  of  great  reform 
in  placing  the  education  in  the  hands  of  good  trained 
teachers,  not  belonging  to  the  Elohistic  ignorant  set  of 
priests  as  the  children  of  Eli  were.  The  consequence  of 
the  restoration  of  the  Jehovistic  religion  was  the  cen- 
tralization of  government  in  the  hands  of  an  absolute 
King.  As  the  first  King  Saul  proved  not  satisfactory, 
he  was  replaced  by  David.  The  school  of  the  Prophets 
was  in  existence  during  the  four  hundred  years  till  the 
first  destruction.  The  pupils  were  called  "Benai  Han- 
biym"  (children  of  the  Prophets).  The  prominent  mas- 
ters of  that  school  were:  Samuel,  Gad,  Nathan,  Edow, 
Adi  Jahu  from  Shilo,  Elyahu,  Elisha,  Jehu  Ben  Chanani, 
Ebad  Jahy.  Michahu  Ben  Jimla.  That  class  of  prophets 
were  not  of  the  kindred  ones,  the  authors  of  the  Scrip- 
tures. The  former  were  prophets  by  virtue  of  their  train- 
ing and  study,  while  the  latter  were  inspired  by  those 
hidden  forces  of  Nature  the  marks  of  all  the  genius  of 
all  the  ages.  The  former  distinguished  themselves  by 
deeds,  action,  the  latter  by  words  and  orations.  The  for- 
mer were  strict,  stern  Jehovists,  while  among  the  latter 
some  had  an  Elohistic  coloring  (as  Ezekiel  and  others). 
The  school  of  the  Prophets  were  not  a  stable  one;  it 
was  always  on  the  move  from  place  to  place,  as  such 
was  the  only  way  of  distributing  knowledge  among  the 
classes.  (It  reminds  one  of  the  methods  of  the  scalds 
the  disciples  of  Odon.)  It  is  curious  to  note  that  the 
first  founder  of  that  school,  Samuel,  was  called  Roe,  a 
term  which  means  the  seer  in  the  clouds,  while  Gad  and 
Edow  were  called  Chosim,  which  means  star-gazers.  It 
seems  that  in  progression  of  time  some  of  the  masters 
have  established  colleges  as  the  name  of  Edow's  College 
"Midrash  Edow,"  in  whose  archives  were  chronicled  the 
events  and  history  of  the  reigning  kings.  The  result  of 
that  educational  department  could  best  be  seen  that 
when  King  David  recognized  the  castes  of  the  priests 


200  TREASURES  OF  TWO  WORLDS. 

and  Levites  he  appointed  under  the  direction  of  Heiman 
288  teachers  of  Music.  In  spite  of  that  splendid  re- 
sult the  gates  of  education  were  still  blocked  to  the 
people  by  the  Hieroglyphic  Phoenician  Alpha  Beth 
which  was  without  vowels  and  punctuations.  The  Tal- 
mud tells  us  that  when  Joab,  the  commander  in  chief 
of  David,  was  ordered  to  make  war  on  Amalek,  with  the 
instruction  to  kill  and  to  wipe  out  all  the  remembrance 
(Seicher)  of  Amalek,  he  went  and  killed  only  the  males; 
when  questioned  about  it,  he  replied  that  his  teacher 
taught  him  to  wipe  out  the  males  (Sachor).  Such  a  mis- 
reading and  misteaching  was  due  to  the  Phoenician  Alpha 
Beth,  which  had  neither  vowels  nor  punctuations.  This 
goes  to  show  what  an  important  role  the  simple  qudarat 
Alpha  Beth  of  the  Chaldeans  played  in  the  education  of 
the  Hebrews ! 


FROM  THE  BUILDING  OF  THE  TEMPLE  TO  THE 

EXILE. 

The  building  of  the  Temple  and  the  reorganization  of 
the  priests  as  teachers,  which  promised  to  develop  edu- 
cation, was  alas,  only  a  promise  and  of  a  short  duration. 
No  sooner  had  King  Solomon  closed  his  eyes  the  unruly 
party  of  the  Elohists  rose  as  one  man  and  the  ten  tribes 
under  the  leadership  of  Jerobam  hoisted  Elohim's  em- 
blem, the  two  Golden  Calves.  That  the  separation  was 
a  pure  Elohistic  point  of  view  we  can  see  by  the  party 
issue  of  its  platform  as  proclaimed  by  Jerobam:  "To 
Thy  Tents,  Israel,"  which  means  a  restoration  of  home 
rule,  placing  the  right  over  life  and  death  in  the  hands 
of  parents  and  tribal  sheikc.  In  spite  that  the  Elohistic 
government  tolerated  to  a  certain  extent  the  Jehovistic 
school  of  the  prophets,  the  outlook  for  education  was  a 
gloomy  one,  as  it  was  tempered  indirectly  by  the  proph- 
ets and  priests  of  the  Baal.  The  educational  develop- 
ment among  the  other  two  tribes  who  still  maintained  a 
Jehovistic  sham  religion,  was  at  a  standstill  and  during 
the  four  hundred  years  of  the  Temple's  existence,  its 
priests  were  renowned  for  their  ignorance.  During  that 


FROM   THE   BUILDING   OF   THE    TEMPLE 201 

sad  long  period  of  four  dark  centuries,  we  find  only  one 
Jehovistic  King,  Jehoshofat,  who  tried  to  reorganize  the 
priests  and  Levites  as  teachers  as  Moses  founded  them. 
He,  that  King,  says  the  chronicle,  sent  out  the  priests 
and  Levites  among  the  people,  with  them  the  book  of 
the  written  laws  of  Jehovah,  to  visit  all  the  cities  in 
Judah  to  teach  among  the  people.  A  sad,  deplorable 
case  of  ignorance  can  be  illustrated  that  when  the  high 
priest  Chilkijahu  found  an  old  book  of  Moses  in  the 
Temple  he  could  not  read  it  and  gave  it  to  Shafan,  the 
scribe,  who  by  advice  of  the  King  Joshijahu,  brought  it 
to  the  prophet  Childa,  for  interpretation.  It  is  probable 
that  it  was  one  of  the  ancient  early  books  of  the  Law, 
which  was  written  simple,  plain,  with  regular  vowels  and 
punctuations  in  the  Chaldean  Alpha  Beth,  hence,  neither 
the  high  priest  nor  the  scribe  were  able  to  read.  To 
sum  up  the  history  of  the  Jews  in  the  first  four  hundred 
years  from  the  building  of  the  Temple  to  its  destruction, 
we  will  find  that  education  was  better  developed  under 
the  Jehovistic  religion  than  under  the  Patriarchial  sys- 
tem of  the  Elohistic  cult.  No  wonder  that  the  great 
Jehovistic  prophet,  Jeremiah,  has  advocated  the  invasion 
of  the  Chaldeans,  who  were  Jehovists,  and  called  their 
King  Nebuchadnezzar,  the  servant  of  Jehovah.  The  rea- 
son for  it  was  that  even  the  last  two  scribes  have  be- 
come worshipers  of  Elohim.  (It  is  now  understood  why 
Nebuchadnezzar  favored  the  author  of  the  Lamenta- 
tions.) Even  the  Talmud  says  that  the  Almighty  did  a 
charitable  work  in  exiling  the  Hebrews  into  the  land 
of  the  enlightened  Chaldeans. 


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